that thou thinkest these Prayers to be too long a taske being shorter for quantitie then theirs but farre more profitable for qualitie tending onely to Gods glory and thy good and so compiled of Scripture phrase as that thou maist speake to God as well in his owne hâ—ly words as in thine owne natiue language Be ashamed that Papists in their superstitious worshipping of Creatures should shew themselues more deuout then thou in the sincere worshipping of the true and onely God And indeede a prayer in priuate deuotion should be one continued speech rather then many broken fragments 6 Lastly when such thoughts come into thy head eyther to keepe thee from prayer or to distract thee in praying remember that those are the Fowles which the euill one sends to deuoure the good Seede and the carkeises of thy spirituall Sacrifices but endeuour with Abraham to driue them away Yet notwithstanding if thou perceiuest at some times that thy spirits are dull and thy minde not apt for Prayer and holy deuotion striue not too much for that time but humbling thy selfe at the sense of thine infirmity and dulnesse knowing that God accepteth the willing minde though it be oppressed with the heauinesse of the flesh endeauour the next time to recompense this dulnesse by redoubling thy zeale and for the time present commend thy Soule to God in this or the like short Prayer Another shorter Morning Prayer O MOST gracious GOD and mercifull Father I thine vnworthy Seruant do here acknowledge that as I haue beene borne in sinne so I haue liued in iniquitie and broken euery one of thy Commandements in thought word and deede following the desires of mine owne will and lusts of my flesh not caring to be gouerned by thy holy Word and Spirit and therefore I haue iustly deserued all shame and miserie in this life and euerlasting condâ—mnation in Hell-fire if thou shouldest but deale with mee according to thy Iustice and my desert Wherefore O Heauenly Father I beseech thee for thy Sonne Iesus Christ his sake and for the merits of that bitter death and bloudy Passion which I beleeue that he hath suffered for mee that thou wouldest pardon and forgiue vnto me all my sins and deliuer me from the shame and vengeance vvhich is due vnto mee for them And send thy holy Spirit into my heart which may assure mee that thou art my Father and that I am thy childe and that thou louest mee with an vnchangeable loue and let the same thy good Spirit leade mee in thy truth and crucifie in me more and more all worldly and carnall lusts that my sinnes may more and more dye in mee and that I may serue thee in vnfained righteousnesse and holinesse this day and all the dayes of my life that when this mortall life is ended I may through thy mercy in Christ be made a partaker of euerlasting glory in thy heauenly Kingdome And here O Lord from the bottome of my hart I thanke thee for al thy blessings which thou hast bestowed vpon my soule and body for electing mee in thy loue redeeming mee by thy Sonne sanctifying mee by thy Spirit and preseruing me from my youth vp vntill this present day and houre by thy most gracious prouidence I thanke thee more specially for that thou hast defended mee this night from all perils and dangers and hast brought me safe to the beginning of this day And now good Lord I beseech thee keepe me this day from all euill that may hurt me and from falling to any grosse sinne that should offend thee Set thy feare before mine eyes and let thy Spirit so rule my heart that all that I shall thinke doe or speake this day may tend to thy glory the good of others and the peace of mine owne Conscience And to this end I commend my selfe and all my wayes and actions together with all that do belong vnto me vnto thy gratious direction and protection praying thee to keepe both them and mee from all euill and to giue a blessing to all our honest labours and endeuours Defend thy whole Church from the tyranny of the World and of Antichrist Preserue our gracious King from all conspiracies and treasons grant him a long and prosperous raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the vertuous Lady Elizabeth endue them vvith thy grace and defend them from all euill Blesse all our Ministers and Magistrates with those graces and gifts which thou knowest necessary for their places Be fauourable to all that feare thee and tremble at thy Iudgements comfort all those that are sicke and comfâ—rtlesse Lordâ— keepe mee in a continuall readinesse by Faith and Repentance for my last end that whether I liue or dye I may be found thine owne to thine eternall glory and mine euerlasting saluation through Iesus Christ my onely Sauiour In whose blessed Name I beg these mercies at thy hands and giue vnto thee thy praise and glory in that Prayer which hee hath sanctified with his owne lips saying Our Father which art in heauen c. Further Meditations to stir vs vp to praier in the Morning THinke not any businesse or haste though neuer so great a sufficient excuse to omit Praier in the Morning but meditate 1 That the greater thy businesse is by so much the more neede thou hast to pray for Gods good-speed and blessing thereon seeing it is certaine that nothing can prosper without his blessing 2 That many a man when hee thought himselfe surest hath beene soonest crossed so maiest thou 3 That many a man hath gone out of his dore and neuer come in againe Many a man who arose well and liuelie in the morning hath beene seene a dead man ere night So may it befall thee And if thou bee so carefull before thou goest abroad to drinke to fence thy body from ill ayres how much more carefull shouldest thou be to pray to perserue thy soule from euill temptations 4 That the time spent in prayer neuer hindereth but furthereth and prospereth a mans iourney and businesse 5 That in going abroad into the world thou goest into a forrest full of vnknown dangers where thou shalt meet many bryars to teare thy good name many snares to trap thy life and many hunters to deuoure thy soule It is a field of pleasant grasse but ful of poysonous serpents Aduenture not therefore to go nakâ—â— among these briars till thou hast prayed Christ to clothe thee with his righteousnesse nor to passe through these snares and ambushments till thou hast praied for Gods prouidence to be thy guide nor to walke barefoote through this snakie field till hauing thy feete shod with the preparation of the Gospell of peace thou hast praied to haue still the brasen Serpent in the eye of thy faith that so if thou commest not home holier thou maiest be sure not to returne worser then when thou wentest out of dores Therefore though
Christ her Sauiour 1017 THE PRACTISE OF PIETIE Directing a CHRISTIAN how to walke that hee may please GOD. WHo euer thou art that lookest into this Booke neuer vndertake to read it vnlesse thou first resoluest to become from thy heart an vnfained Practitioner of Pietie Yet reade it and that speedily least before thou hast read it ouer God by some vnexpected death cut thee off for thine inueterate Impietie The practise of Pietie consists 1 In knowing 1 The essence of God that in respect of 1 The diuers manner of being therin which are 3. persons 1 Father 2 Sonne 3 H. Ghost 2 The Attributes therof which are either Nominall or Reall 1 Absolute 1 Simplenes 2 Infinitenes 2 Relatiue 1 Life 2 Vnderstanding 3 Will. 4 Power 5 Maiestie 2 Thy owne selfe in respect of thy state of 1 Corruption 2 Renouation 2 In glorifying God aright 1 By thy life in dedicating thy selfe deuoutly to serue him Ordinarily 1 Priuately in thine owne person 2 Publikely 1 With thy familie euery day 2 With the Church on the Sabboth day Extraordinarily by Fasting Feasting 2 By thy death in dying 1 In the Lord. 2 For the Lord. VNlesse that a man doth truely know God hee neyther can nor will worship him aright for how can a man loue him whom hee knoweth not and vvho will worship him whose helpe a man thinkes he needeth not and how shall a man seeke remedie by Grace who neuer vnderstood his miserie by Nature Therefore saith the Apostle Hee that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him And for as much as there can be no true Pietie without the knowledge of GOD nor any good practise without the knowledge of a mans owne selfe wee will therefore lay downe the knowledge of Gods Maiestie and mans miserie as the first and chiefest grounds of the practise of Pietie A plaine Description of the Essence and Attributes of GOD out of the holy Scriptures so far forth as euery CHRISTIAN must competently know and necessarily beleeue that will be saued ALthough no Creature can define vvhat God is because hee is incomprehensible and dwelling in inaccessible light yet it hath pleased his Maiestie to reueale himselfe in his Word vnto vs so farre as our weake capacitie can best conceiue him Thus God is that one spirituall and infinitely perfect essence whose beeing is of himselfe eternally In the Diuine Essence we are to consider two things first the diuers manner of being therein secondly the Attributes thereof The diuers manner of being therein are called Persons A Person is a distinct subsistence of the whole God-head There are three Diuine Persons the Father the Sonne and the Holy Ghost These three Persons are not three seuerall substances but three distinct subsistences or three diuerâ— manner of beeings of one and the same Substance and Diuine Essence So that a Person in the God-head is an indiuiduall vnderstanding and incommunicable Subsistence liuing of it selfe and not sustained by another In the vnitie of the God-head there is a pluralitie which is not accidentall for GOD is a most pure act and admits no accidents nor essentiall for God is one essence onely but personall The Persons in this one essence are but three In this Mysterie there is alius alius another and another but not aliud aliud another thing and another thing The Diuine Essence in it selfe is neyther diuided nor distinguished But the three Persons in the diuine Essence are distinguished among themselues three manner of wayes 1 By their Names 2 By their Order 3 By their Actions 1 By their Names thus THe first Person is named the Father first in respect of his naturall Sonne Christ secondly in respect of the Elect his adopted sons that is those who being not his sonnes by Nature are made his Sonnes by Grace The second Person is named the Sonne because hee is begotten of his Fathers substance or nature and he is called the Word first because the conception of a word in mans minde is the neerest thing that in some sort can shadow vnto vs the manner how hee is eternally begotten of his Fathers substance and in this respect he is also called the Wisedome of his Father Prou. 8.12 Secondly because that by him the Father hath from the beginning declared his Will for our saluation hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Person speaking with or by the Fathers Thirdly because hee is the chiâ—fe argument of all the Word of God or that Word whereof GOD spake when he promised the blessed Seede to the Fathers vnder the old Testament The third Person is named the holy Ghost first because hee is spirituall without a body secondly because hee is spired and as it were breathed from both the Father and the Sonne that is proceedeth from them both And he is called holy both because he is holy in his owne nature and also the immediate sanctifier of all Gods Elect people 2 By their Order thus THe Persons of the God-head are eyther the Father or those vvhich are of the Father The Father is the first person of the glorious Trinitie hauing neyther his beeing nor beginning of any other but of himselfe begetting his Sonne and together vvith his Sonne sending forth the Holy Ghost from euerlasting The Persons which are of the Father are those who in respect of their Personall existence haue the whole Diuine Essence aeternally communicated vnto them from the Father and those are either from the Father alone as the Son or from the Father and the Sonne as the Holy Ghost The Sonne is the second person of the glorious Trinitie and the onely begotten Sonne of his Father not by Grace but by Nature hauing his beeing of the Father alone and the whole beeing of his Father by an eternall and incomprehensible generation and with the Father sendeth forth the Holy Ghost In respect of his absolute Essence he is of himselfe but in respect of his Person hee is by an eternall generation of his Father For the Essence doth not beget an Essence but the person of the Father begetteth the Person of the Sonne and so he is God of God and hath from his Father the beginning of his Person and Order but not of Essence and time The holy Ghost is the third Person of the blessed Trinitie proceeding and sent forth equally from both the Father and the Sonne by an eternall and incomprehensible spiration For as the Sonne receiueth the whole diuine essence by generation so the H. Ghost receiueth it wholy by spiration This Order betwixt the three persons appeares in that the Father begetting must in order be before the Sonne begotten and the Father and Sonne
before the Holy Ghost proceeding from both This Order serues to set forth vnto vs two things first the manner how the Trinitie worketh in their externall actions as that the Father worketh of himselfe by the Sonne and the holy Ghost the Sonne from the Father by the holy Ghost the holy Ghost from the Father and the Sonne Secondly to distinguish the first and immediate beginning from vvhich those externall and common action do flow Hence it is that for as much as the Father is the fountaine and originall of the Trinitie the beginning of all externall working the Name of God in relation and the title of Creator in the Creede are giuen in a speciall manner to the Father Our Redemption to the Sonne and our Sanctification to the person of the Holy Ghost as the immediate agents of these actions And this also is the cause why the Sonne as he is Mediator referreth all things to the Father not to the Holy Ghost and that the Scripture so often saith that we are reconciled to the Father This diuine order or oeconomie excepted there is neyther first nor last neyther superioritie nor inferioritie among the three Persons but for Nature they are coessentiall for Dignitie coequall for Time coeternall The whole diuine Essence is in euery one of the three Persons but it was incarnated onely in the second Person of the Word and not in the Person of the Father or of the Hâ—ly Ghost for three reasons First that GOD the Father might the rather set forth the greatnesse of his loue to Mankinde in giuing his first and onely begotten Son to be incarnated and to suffer death for mans saluation Secondly that hee vvho was in his Diuinitie the Son of GOD should be in his Humanitie the Sonne of Man lest the name of Sonne should passe vnto another vvho by his eternall natiuitie was not the Sonne Thirdly because it vvas meetest that that Person who is the substantiall Image of his eternal Father should restore in vs the spirituall Image of GOD which we had lost In the Incarnation the God-head was not turned into the Man-hood nor the Man-hood into the God-head but the God-head as it is the second Person or Word assumed vnto it the Man-hood that is the whole nature of man body and soule and all the naturall properties and infirmities therof sinne excepted The second Person tooke not vpon him the Person of man but the Nature of man So that the humane nature hath no personall subsistence of it owne for then there should be two Persons in Christ but it subsisteth in the Word the second Person for as the soule and body makes but one Person of Man so the God-head and Man-hood makes but one Person of Christ. The two natures of the God-head and Man-hood are so really vnited by a Personall vnion that as they can neuer be separated asunder so are they not confounded but remaine still distinguished by their seuerall and essentiall proprieties which they had before they were vnited As for example the infinitâ—nesse of the Diuine is not communicated to the humanâ— nature nor the finitenesse of the Humane to the Diuine nature Yet by reason of this personall vnion there is such a communion of the proprieties of both natures that that which is proper to the one is sometimes attributed to the other Nature As that God purchased the Church with his owne bloud And that he will iudge the world by that man whom he hath appointed Hence also it is that though the Humanitie of Christ be a created and therefore a finite and limited nature and cannot be euery where present by actuall position or locall extension according to his naturall being yet because it hath communicated vnto it the personall subsistence of the Sonne of God which is infinite and without limitation and is so vnited with God that it is no where seuered from God the body of Christ in respect of his personall being may rightly bee said to be euery where 3 The Actions by which the three Persons be distinguished THe Actions are of two sorts either Eternall respecting the Creatures and those are after a sort common to euery one of the three Persons or Internall respecting the Persons onely amongst themselues and are altogether incommunicable The Externall and communicable Actions of the three Persons are these The creation of the World peculiarly belonging to God the Father The redemption of the Church to God the Sonne And the sanctification of the Elect to God the holy Ghost But because the Father created and still gouerneth the World by the Sonne in the holy Ghost therefore these external actions are indifferently in Scripture oftentimes ascribed to each of the three Persons and therefore called communicable and diuided Actions The Internall and incommunicable Actions or proprieties of the three Persons are these 1 To beget and that belongeth onely to the Father who is neither made created nor begotten of any 2 To be begotten and that belongeth only to the Sonne who is of the Father alone not made nor created but begotten 3 To proceede from both and that belongeth onely to the holy Ghost who is of the Father and the Sonne neither made created nor begotten but proceeding So that when wee say that the diuine essence is in the Father vnbegotten in the Sonne begotten and in the Holy Ghost proceeding wee make not three Essences but onely shew the diuers maners of subsisting by which the same most simple eternall vnbegotteÌ„ Essence subsisteth in each Person namely that it is not in the Father by generation that it is in the Sonne communicated from the father by generation and in the holy Ghost communicated from both the Father and the Sonne by proceeding These are incommunicable Actions and doe make not an Essentiall accidental or rationall but a reall distinction betwixt the three Persons So that he who is the Father in the Trinity is not the Son he who is the Son in the Trinity is not the Father hee who is the holy Ghost in the Trinity is neither the Sonne nor the Father but the Spirit proceeding from both though there is but one and the same Essence common to all three As therefore wee beleeue that the Father is God the Sonne is God and the holy Ghost is God so we likewise beleeue that God is the Father God is the Sonne and God is the holy Ghost But by reason of this reall distinction the Person of the one is not nor neuer can be the person of the other The three Persons therefore of the Godhead doe not differ from the Essence but formally but they differ really one from an other and so are distinguished by their hypostaticall proprieties As the Father is God begetting God the Sonne the Sonne is God begotten of God the Father and the holy Ghost is God
earth he hath a sure title in this life and he shall haue the plenary and peaceable possession of them in the life to come Hence it is that all Reprobates are but vsurpers of all that they possesse and haue no place of their owne but Hell 7 He hath the assurance of Gods Fatherly care and protection day and night ouer him which care consisteth in three things 1 In prouiding all things necessary for his soule and body concerning this life and that which is to come so that he shal be sure euer either to haue enough or patience to be content with that he hath 2 In that God giues his holy Angels as his ministers a charge to attend vpon him alwaies for his good yea in danger to pitch their tents about him for his safty where euer hee be Yea Gods protection shall defend him as a cloud by day and as a pillar of fire by night and his prouidence shall hedge him frō the power of the Deuill 3 In that the eyes of the Lord are vpon him and his eares continually open to see his state and to heare his complaint and in his good time to deliuer him out of all his troubles Thus farre of the blessed estate of the godly and Regenerated man in this life Now of his blessed estate in death 2 Meditations of the blessed estate of a regenerate man in his death WHen GOD sends death as his messenger for the regenerated man hee meetes him halfe the way to heauen for his conuersation and affection is there before him Death is neyther strange nor fearefull vnto him not strange because he dyed daily not fearefull because vvhilest hee liued hee vvas dead and his life vvas hid with Christ in God To dye vnto him therefore is nothing else in effect but to rest from his labour in this world to goe home to his fathers house vnto the citie of the liuing God the heauenly Ierusalem to an innumerable company of Angels to the generall assembly and Church of the first borne to God the Iudge of all and to the Spirits of iust men made perfect and to Iesus the Mediator of the new Testament Whilest his Body is sicke his Minde is sound for God maketh all his bed in his sicknesse and strengtheneth him with faith and patience vpon his bed of sorrow and when hee begins to enter into the way of all the world hee giueth like Iacob Moses and Ioshua to his Children and friends godly exhortations and counsailes to serue the true GOD to worship him truely all the dayes of their life His blessed soule breatheth nothing but blessings and such speeches as sauours a sanctified spirit As his outward man decayeth so his inward man increaseth and vvaxeth stronger When the speech of his tongue faultreth the sighes of his heart speaketh louder vnto GOD when the sight of the Eyes faileth the Holy Ghost illuminates him inwardly vvith aboundance of spiritual light His soule feareth not but is bold to goe out of the body and to dwell with her Lord. Hee sigheth out with Paul cupio dissolui I desire to be dissolued and to be with Christ. And with Dauid As the Hart panteth after the water-brookes so panteth my soule after thee O God My Soule thristeth for God for the liuing God when shall I come and appeare before God Hee prayeth vvith the Saints How long O Lord which art holy and true Come Lord Iesus come quickely And vvhen the appointed time of his dissolution is come knowing that hee goeth to his Father and Redeemer in the peace of a good Conscience and the assured perswasion of the forgiuenesse of all his sinnes in the bloud of the Lambe hee sings with blessed old Simeon his Nunc dimittis Lord now lettest thou thy Seruant depart in peace c. And surrenders vp his Soule as it were with his owne hands into the hands of his heauenly Father saying vvith Dauid Into thy hands O Father I commend my Soule for thou hast redeemed me O Lord thou God of truth And saying with Stephen Lord Iesu receiue my spirit Hee no sooner yeelds vp his sacred Ghost but immediately the holy Angels who attended vpon him from his birth vnto his death carry and accompany his Soule into Heauen as they did the Soule of Lazarus into Abrahams bosome which is the Kingdome of Heauen whither onely good Angels and good workes doe accompany the Soule the one to deliuer their charge the other to receiue their reward The Body in conuenient time as the sanctified Temple of the holy Ghost the members of Christ nourished by his Body the price of the bloud of the Sonne of God is by his fellow-brethren reuerently laid to sleepe in his graue as in the bed of Christ in an assured hope to awake in the resurrection of the iust at the last day to be pertaker vvith the Soule of life and glory euerlasting And in this respect not onely the Soules but the very Bodies of the faithfull also are termed blessed Thus farre the blessednesse of the soule and body of the regenerated man in death Now let vs see the blessednesse of his soule and body after death 3 Meditations of the blessed estate of the regenerated man after death THis state hath three degrees 1 From the day of Death to the Resurrection 2 From the Resurrection to the pronouncing of the Sentence 3 After the Sentence which lasts eternally As soone as euer the regenerated man hath yeelded vp his Soule vnto Christ the holy Angels take her into their custodie and immediately carry her into Heauen and there presents her before Christ where shee is crowned with a Crowne of righteousnesse and glory not which she hath deserued by her good workes but vvhich God hath promised of his free goodnesse to all those vvho of loue haue in this life vnfainedly serued him and sought his glory Oh! what ioy vvill it be to thy Soule vvhich vvas vvont to see but miserie and sinners now to behold the face of the God of Glory yea to see Christ vvell comming thee as soone as thou art presented before him by the holy Angels vvith an Euge bone serue Well done and well-come good and faithfull seruant c. enter into thy masters ioy And vvhat ioy vvill this be to behold thousand thousands of Cherubims Seraphims Angels Thrones Dominions Principalities Powers All the holy Patriarkes Priests Prophets Apostles Martyrs Professors and all the Soules of thy Friends Parents Husbands Wiues Children and the rest of Gods Saints who departed before thee in the true Faith of Christ standing before Gods Throne in blisse and glory If the Queene of Sheba beholding the glory and attendance giuen to Salomon as it were rauished therwith brake out and said Happy are thy men happy are
promises of the Gospell and our repentance from dead workes the assurance of our hope in thy promises our feare of thy name the hatred of all our sinnes and our loue vnto thy children especially those whom we shall see to stand in neede of our helpe and comfort That so by the fruits of piety and a righteous life we may bee assured that thy holy spirit doth dwell in vs and that wee are thy children by grace and adoption And grant vs good Father the continuance of health peace maintenance and all other outward things so farre forth as thy diuine wisdome shall thinke meet and necessary for euery one of vs. And heere O Lord according to our bounden dutie we confesse that thou hast beene exceeding mercifull vnto vs all in things of this life but infinitely more mercifull in the things of a better life and therefore wee doe heere from our very soules render vnto thee all humble and hearty thankes for all thy blessings and benefits bestowed vpon our soules bodies acknowledging thee to be that Father of lights from whom we haue receiued all these good and perfect gifts and vnto thee alone for them wee ascribe to be due all glory honour and praise both now and euermore But more especially wee praise thy diuine maiesty for that thou hast defended vs this day from all perils and dangers so that none of those iudgements which our sinnes haue deserued haue fallen vpon any one of vs. Good Lord forgiue vs the sinnes which this day wee haue committed against thy diuine Maiesty and our Brethren and for Christ his sake be reconciled vnto vs for them And wee beseech thee likewise of the same thine infinite goodnesse and mercy to defend and protect vs and all that belong vnto vs this night from all danger of fire robbery terrours of euill Angels or any other feare or perill which for our sinnes might iustly fall vpon vs. And that wee may be safe vnder the shadow of thy wings we heere commend our bodies and soules and all that wee haue vnto thine Almighty protection Lord blesse and defend both vs and them from all euill And whilest wee sleepe doe thou O Father who neuer slumbrest nor sleepest watch ouer thy children and giue a charge to thy holy Angels to pitch their tents round about our house and dwelling to guard vs from all dangers That sleeping with thee wee may in the next morning be wakned by thee and so being refreshed with moderate sleepe we may be the fitter to set foorth thy glory in the conscionable duties of our callings And we beseech thee O Lord to bee mercifull likewise to thy whole Church and to continue the tranquillity of these Kingdomes wherin we liue turning from vs those plagues which the crying sinnes of this Nation doe cry for Preserue our religious King Iames from all dangers and conspiracies blesse and prosper the Queene our hopefull Prince Charles The Princely Palsgraue of Rhene and the gracious Princesse Elizabeth his deare wife all our Magistrates and Ministers all that feare thee and call vpon thy name all our Christian brethren and sisters that suffer sickenesse or any other affliction or misery especially those who any where doe suffer persecution for the testimony of the holy Gospell grant them patience to beare thy crosse and deliuerance when and which way it shall seeme best to thy diuine wisdome And Lord suffer vs neuer to forget our last endes and those reckonings which then we must render vnto thee In health and prosperity make vs mindefull of sickenesse and of the euill day that is behinde that these things may not ouertake vs as a snare but that we may in good measure likewise Virgins be found prepared for the comming of Christ the sweet bridegroome of our soules And now O Lord most holy and iust we confesse that there is no cause why thou who art so much displeased with sinne shouldest heare the praier of sinners but for his sake onely who suffered for sinne and sinned not In the onely mediation therefore of thine eternall Sonne Iesus our Lord and Sauiour wee humbly begge these and all other graces which thou knowest to be needfull for vs shutting vp those our imperfect requests in that most holy praier vvhich Christ himselfe hath taught vs to say vnto thee Our Father c. Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy and blessed Spirit be with vs and remaine with vs this night and for euermore Amen Then saluting one another as becommeth Christians who are the vessels of Grace and temples of the holy Ghost Let them in the feare of God depart euery one to his rest vsing some of the former priuate meditations for Euening Thus farre of the Householders publike practise of Piety with his Family euery day Now followeth his practise of Piety with the Church on the Saboth day Meditations of the true manner of practising Pietie on the Sabbath day ALmighty God will haue himselfe worshipped not onely in a priuate manner by priuate persons and Families but also in a more publike sort of all the godly ioyned together in a visible Church that by this meanes he may be knowne not onely to be God and Lord of euery singular person but also of the Creatures of the whole vniuersall world Quest. But why doe not we Christians vnder the new keepe the Sabbath on the same seauenth day vvhereon it was kept vnder the Old Testament I answere because that our Lord Iesus who is the Lord of the Sabbath and whom the Law it selfe commands vs to heare did alter it from that seauenth day to this first day of the vveeke whereon wee keepe the Sabbath For the holy Euangelist notes that our Lord came into the middest of the holy assembly on the two first dayes of the two weekes immediately following his Resurrection and then blessed the Church breathed on the Apostles the holy Ghost and gaue them the ministeriall Keyes and power of binding and remitting sinnes And so it is most probable he did in a solemne manner euery first day of the weeke during the fortie dayes hee continued on earth betweene his Resurrection and Ascention for the fiftieth day after being the first of the weeke the Apostles were assembled during which time hee gaue Commandements vnto the Apostles and spake vnto them those things which appertaine to the Kingdome of God that is instructed them how they should throughout the Churches vvhich were to be conuerted change the Sabbath to the Lords day the bodily sacrifices of beasts to the spirituall sacrifices of praise prayer and contrite hearts the Leuiticall Priesthood of the Law to the Christian Ministry of the Gospell the Iewish Temples and Sinagogues to Churches and Oratories the olde Sacraments of Circumcision and Passeouer to Baptisme and the Lords Supper c. as may appeare by the like phrase Acts 19.8 and Acts 28.23
vpon me till thou callest for my soule and then to carry her as they did the soule of Lazarus into thy heauenly kingdome And as the time of my departure shall approach neerer vnto me so grant O Lord that my soule may drawe neerer vnto thee And that I may ioyfully commend her into thy hands as into the hands of a louing Father and mercifull Redeemer and at that instant O Lord graciously receiue my spirit All which that I may doe assist me I beseech thee with thy grace and let thy holy spirit continue with me vnto the end and in the end for Iesus Christ his sake thy Sonne my Lord and onely Sauiour In whose name I giue thee thy glory and begge these things at thy hand in that prayer which he himselfe hath taught me Our Father c. Meditations against despaire or doubting of Gods mercy IT is found by continuall experience that neere the time of death when the children of GOD are weakest then Sathan makes the greatest flourish of his strength and assailes them with his strongest temptations For hee knoweth that either he must now or neuer preuaile for if their soules once get to heauen he shall neuer vâ—xe nor trouble them any more And therefore he will now bestirre himselfe as much as he can and labour to set before their eyes all the grosse sinnes which euer they committed and the iudgements of God which are due vnto them thereby to driue them if he can to despaire which is a grieuouser sinne then all the sinnes that they committed or hee can accuse them of If Sathan therefore trouble thy conscience more towards thy death then in thy life time 1 Confesse thy sins vnto GOD not onely in generall but also in particular 2 Make satisfaction vnto those men whom thou hast wronged if thou bee able And if thou doest iniuriously or fraudulently detaine or keepe in thy possession any lands or goods that of right doe belong vnto any Widow or Fatherlesse childe presume not as thou tenderest thy soules health to looke Christ the righteous Iudge in the face vnlesse thou doest first make a restitution thereof to the right owners For the Law of God vnder the penalty of his curse requireth thee to restore whatsoeuer was giuen thee to keepe or which was committed to thy trust or whatsoeuer by robbery or violent oppression thou tookest from thy neighbour with a fift part for amends added to the principall And vnlesse that like Zacheus thou doest make restitution of such goods and lands according to Gods law thou canst neuer truly repent and without true Repentance thou canst neuer bee saued But though by the temptation of the Diuell thou hast done wrong and iniury yet if thou doest truly repent and make restitution to thy power the Lord hath promised to bee mercifull vnto thee to heare the praiers of his faithfull ministers for thee to forgiue thee thy trespasse and sinne and to receiue thy soule in the merits of Christs blood as a Lambe without blemish 3 Aske GOD for Christ his sake pardon and forgiuenesse And then these troubles of minde are no discouragements but rather comforts exercises not punishments They are assurances vnto thee that thou art in the right way for the way to Heauen is by the gates of Hell that is by suffering paines in the body and such doubtings in the minde that thy estate in this life being euery way made bitter the ioyes of eternall life may relish vnto thee better and more sweet If Satan tell thee that thou hast no faith because thou hast no feeling meditate 1 That the truest faith hath oftentimes the least feeling and greatest doubts but so long as thou hatest such doubtings they shall not be laide vnto thy charge for they belong to the flesh from which thou art diuorced When thy flesh shall perish thy weake inward man which hates them and loues the Lord Iesus shall be saued 2 That it is a better faith to beleeue without feeling then with feeling The least faith so much as a graine of mustard seed so much as is in an infant baptized is inough to saue the soule which loueth CHRIST and beleeueth in him 3 That the child of God which desireth to feâ—le the assurance of Gods fauour shall haue his desire when God shall see it to bee for his good for God hath promised to giue them the water of life who thirst for it Wee haue an example in Master Glouer the holy Martyr who could haue no comfortable feeling till hee came to the sight of the stake and then cryed out and clapped his hands for ioy to his friend saying O Austen hee is come he is come meaning the feeling ioy of faith and the holy Ghost Tarry therefore the Lordâ— leasure be strong and he shall comfort thine heart If Sathan shall aggrauate vnto thee the greatnesse the multitude and hainousnesse of thy sinnes meditate 1 That vpon true repentance it is as easie with GOD to forgiue the greatest sinne as the least and he is as willing to forgiue many as to pardon one And his mercy shineth more in pardoning great sinners then small offenders as appeares in the examples of Manasses Magdalene Peter Paul c. And where sinne most abounded there doth his grace reioyce to abound much more 2 That GOD did neuer forsake any man till that a man did first forsake GOD as appeares in the examples of Caine Saul Achitophel Ahazia Iudas c. 3 That God calleth all euen those sinners who are heauy laden with sinne and that he did neuer deny his mercy to any sinner that asked his mercy with a penitent heart This the history of the Gospel witnesseth There came vnto Christ all sorts of sicke sinners the blinde lame halâ— leapers such as were sicke of palsies dropsies bloudy flixes such as were lunaticks and possessed with vncleane spirits and Diuels Yet of all those not one that came and asked his mercie and helpe went away without his errant If mercy hee asked mercy he found were his sinne neuer so great were his disease neuer so grieuous Nay he offered and gaue his mercy to many who neuer asked it being moued onely with the bowels of his owne compassion and the sight of their misery as to the woman of Samaria the widow of Naim and to the sicke-man that lay at the poole of Bethesda who had beene 38. yeeres sicke If he thus willingly gaue his mercy to them that did not aske it and was found of them as the Prophet saith that sought him not will he deny mercy vnto thee who doest so earnestly pray for it with teares and doest like the poore Publican so haâ—tily knocke for it with penitent fists vpon a brused and broken heart Especially when thou prayest to thy Father in the name and mediation of Christ for
thoughts and sighes The first thought SEeing euery man enters into this life in Teares passeth it in sweate and ends it in sorrow ah what is there in it that a man should desire to liue any longer to it oh what a folly is it that vvhen the Mariner roweth with all his force to arriue at the wished Port and that the Traueller neuer testeth till hee come to his iourneyes end wee feare to discrie our Port and therefore would put backe our Barke to be longer tossed in this continual Tempest we weepe to see our iourneyes end and therefore desire our iourney to be lengthened that vvee might be more tyred with a foule and cumbersome way The spirituall sigh thereupon O Lord this life is but a troublesome Pilgrimage few in dayes but full in euils and I am weary of it by reason of my sinnes Let me therefore O Lord entreate thy Maiestie in this my bed of sickenesse as Elias did vnder the Iuniper tree in his affliction It is now enough O Lord that I haue liued so long in this vale of miserie take my fâ—ule into thy mercifull hands for I am no better then my Fathers The second thought THinke with what a body of sinne thou art loaden vvhat great ciuill warres are contayned in a little world the flesh fighting against the spirit Passion against Reason Earth against Heauen and the world within thee â—anding it selfe for the world without thee and that but one onely meane remaines to end this conflict Death which in Gods appoynted time will seperate thy Spirit from thy flesh the pure and regenerate part of thy soule from that part which is impure and vnregenerated The spirituall sigh vpon the second thought O Wretched man that I am who shall deliuer me from the body of this death O my sweete Sauiour Iesus Christ thou hast redeemed me with thy precious bloud And because thou hast deliuered my soule from sinne mine eyes from teares and my feete from falling I doe here from the very bottome of my heart ascribe the vvhole praise and glory of my Saluation to thy onely grace and mercy saying vvith the holy Apostle Thankes be vnto GOD which hath giuen mee the victorie through our Lord Iesus Christ. The third thought THinke how it behooues thee to be assured that thy soule is Christs for death hath taken sufficient gages to assure himselfe of thy body in that all thy senses beginne already to dye saue onely the sense of paine but sith the beginning of thy being beganne with paine meruaile the lesse if thy end conclude with dolours But if these temporall dolours which onely afflict the body be so painefull O Lord who can endure the deuouring fire who can abide the euerlasting burning The spirituall sigh vpon the third thought O Lord Iesus Christ the Sonne of the liuing GOD vvho art the onely Physitian that canst ease my body from paine and restore my Soule to life eternall put thy Passion Crosse and death betwixt my Soule and thy Iudgement and let the merits of thy Obedience stand betwixt thy Fathers Iustice and my disobedience and from these bodily paines receiue my soule into thine euerlasting peace for I cry vnto thee with Stephen Lord Iesu receiue my spirit The fourth thought THinke that the worst that death can doe is but to send thy soule sooner then thy flesh would be willing to Christ and his heauenly ioyes Remember that that worst is thy best hope The worst therefore of death is rather a helpe then a harme The spirituall sigh vpon the fourth thought O Lord Iesus Christ the Sauiour of all them that put their trust in thee forsake not him that in misery flieth vnto thy grace for succour and mercy Oh sound that sweet voyce in the eares of my soule which thou spokest vnto the penitent theefe on the Crosse this day thou shalt be with mee in Paradise For I O Lord doe with the Apostle from my soule speake vnto thee I desire to be dissolued and to bee with Christ. The fifth thought THink if thou fearest to dye that in Mount Sion there is no death for he that beleeueth in Christ shall neuer die And if thou desirest to liue without doubt the life eternall whereunto this death is but a passage surpasseth all There doe all the faithfull departed hauing ended their miseries liue with Christ in ioyes and thither shall all the godly which suruiue be gathered out of their troubles to enioy with him eternall rest The spirituall sigh on the fift thought O Lord thou seest the malice of Satan who not contenting himselfe 〈…〉 all the daâ—es and nights of our life to seek our destruction shewes himselfe most bâ—siest when thy children are weakest and neerest to their end O Lord reprooue him and preseâ—ue my Soule Hee seekes to terrifie me with death which my sins haue deserued but let thy holy spirit comfort my soule with the assurance of eternall life which thy blood hath purchased Asswage my pain encrease my patience and if it be thy blessed will end my troubles for my soule beseecheth thee with olde blessed Simeon Lâ—rd now let me thy seruant depart in peace according to thy word The sixth thought THink with thy selfe what a blessing God hath bestowed vpon thee aboue many millions of the world that whereas they are either Pagans who worship not the true GOD or Idolaters who worship the true GOD falsely Thou hast liued in a true Christian Church and hast grace to dye in the true Christian faith and to be buried in the sepulchres of Gods seruants who all waite for the hope of Israel the raising of their bodies in the resurrection of the iust The spirituall sigh vpon the sixt thought O Lord Iesus Christ who art the resurrection and the life in whom whosoeuer beleeueth shall liue though hee were dead I beleeue that whosoeuer liueth and beleeueth in thee shall neuer dye I know that I shall rise againe in the resurrection at the last day for I am sure that thou my Redeemer liuest And though that after my death wormes destroy this body yet I shall see thee my Lord and my God in this flesh Grant therefore O CHRIST for thy bitter death and passions sake that at that day I may bee one of them to whom thou wilt pronounce that ioyfull sentence Come yee blessed of my Father inherit the Kingdome prepared for you before the foundation of the world The seauenth thought THinke with thy selfe how Christ endured for thee a cursed death and the wrath of God which was due vnto thy sinnes and what terrible paines and cruell torments the Apostles and Martyrs haue voluntarily suffered for the defence of Christs faith when they might haue liued by dissembling or denying him how much more willing shouldest thou be to depart in the faith of Christ hauing lesse paines to torment thee
and more meanes to comfort thee The spirituall sigh vpon the seauenth thought O Lord my sinnes haue deserued the paines of hell and eternall death much more these fatherly corrections wherewith thou doest afflict me But O blessed Lambe of God which takest away the sinnes of the world haue mercy vpon me and wash away all my filthy sinnes with thy most precious blood and receiue my soule into thy heauenly kingdome for into thy handâ— O Father I commend my spirit and thou hast redeemed me O Lord thou God of truth The sicke person ought now to send for some Godly and Religious Pastor IN any wise remember if conueniently it may be to send for some godly and religious Pastor not onely to pray for thee at thy death for GOD in such a case hath promised to beare the Praiers of the righteous Prophets and Elders of the Church But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes For as Christ hath giuen him a calling to baptize thee vnto repentance for the remission of thy sinnes so hath he likewise giuen him a calling and power and authority vpon repentance â—o absolue thee from thy sinnes I will giue thee the keyes of the Kingdome of Heauen and whatsoeuer thou shalt bind vpon earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall be lâ—â—sed in heauen And againe Verily I say vnto you whatsoeuer yee bind in earth shall be â—ound in heauen whatsoeuer yee loose in earth shall be loosed in heauen And againe receiue yee the holy Ghost whosoeuer sinnes yeare◠〈◊〉 they are remitted vnto them and whosoeuer sinnes yee retaine they are retained This doctrine was as ancient in the Church of God as Iob for Elihu tels him That when God strikes a man with malady â—n his bed so that his soule draweth neere the graue and his life to the buriâ—rs If there beâ— any messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse then will hee haue mercy vpon him c. And answerable heereunto saith Saint Iames if the sicke 〈◊〉 committed sinnes vpon his repentance and the praier of the Elders they shall be forgiuen him These haue power â—o shut heauen and to deliuer the scandalous impenitent sinner 〈◊〉 Satan For the weaponâ— of their war faâ—â— are 〈◊〉 carnall but mighty through God to cast downe c. and to haue vengeance in readinesse against all disobedience They haue the key of loosing therefore the power of absoluing The Bishops and Pastors of the Church doe not forgiue sinnes by any absolute power of their owne for so onely Christ their master forgiueth sinnes but ministerially as the seruants of Christ and stewards to whose fidelity their Lord and Master hath committed his keyes and that is when they doe declare and pronounce either publikely or priuately by the word of God what bindeth what looseth and the 〈◊〉 of God to penitent 〈◊〉 or his iudgement to impenitent and obstinate personâ— and so doe apply the generall promiseâ— or threatnings to the penitent or impenitent For CHRIST from heauen doth by them as by his Ministers on Earth declare whom hee remitteth and bindeth and to whom he will open the gates of heauen and against whom he will shut them And therefore it is not said whose sinne yee signifie to be remitted but whose sinnes yee remit they then doe remit sinnes because Christ by their ministry 〈…〉 aâ— Christ by his Disciples loâ—sed Lazarus Iob. â—â— 44 And as no water could wash away 〈…〉 but the waters of 〈…〉 though other riuers 〈◊〉 cleare because the promise was annexed vnto the 〈◊〉 of Iordane and not of â—â—ther Riuers so though another man may pronounce the same words yet haue they not the like efficacie and power to worke on the conscience as vvhen they are pronounced from the mouth of Christs Ministers because that the promise is annexed to the Word of God in their mouthes for them hath he chosen separated and set apart for this worke and to them hee hath committed the ministerie and word of reconciliation by their holy calling and ordination they haue receiued the holy Ghost and the Ministeriall power of binding and loosing They are font forth of the holy Ghost for this worke wherunto he hath called them And Christ giues his Ministers power to forgiue sins to the penitent in the same words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins to assure all penitent sinners that God by his Ministers absolution doth fully through the merits of Christs bloud forgiue them all their sinnes So that what Christ decreeth in heauen in foro Iudicij the same hee declareth on earth by his reconciling Ministers in foro paenitentiae So that as GOD hath reconciled the world to himselfe by Iesus Christ so hath he saith the Apostle giuen vnto vs the ministery of this reconciliation Hee that sent them to baptise saying Goe and teach all nations baptising them c. sent them also to remit sinnes saying As my Father sent mee so send 〈…〉 whosoeuer sinnes yee remit they are remitted vnto them c. As therefore none can baptise though he vse the same Water words but onely the lawfull Minister whom Christ hath called and authorised to this diuine and Ministeriall Function So though others may comfort vvith good words yet none can absolue from sinne but onely those to whom Christ hath committed the holy ministerie and word of reconciliation and of their absolution Christ speaketh he that heareth you heareth me In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer in perill of sickenesse thou wilt know the aduise of thy learned Physitian and is there no danger in dread of damnation for a sinner to be his owne Iudge Iudicious Caluin teacheth this point of doctrine most plainely Etsi omnes mutuò nos debeamus consolari c. Although saith he we ought to comfort and confirme one another in the confidence of Gods mercy yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes insomuch as they are said to remit sinnes and to loose soules Let euery faithfull man therefore remember that it is his duty if inwardly he be vexed and afflicted with the sence of his sins not to neglect that Remedy which is offered vnto him by the Lord to wit that for the easing of his Conscience he make priuate confession of his sinnes vnto his Pastor and that he desire his priuate indeuour for the application of some comfort vnto his soule whose office it is both publikely and priuately to administer Euangelicall Consolation to Gods people Beza highly commendeth this practise and Luther saith
badnesse thy iustice and my iniustice the impiety of my flesh the piety of thy nature And now O blessed Lord that thou hast endured all this for my sake What shall I render vnto thee for all thy benefits bestowed vpon me a sinfull soule Indeede Lord I acknowledge that I owe thee already for my creation more then I am able to pay for I am in that respect bound with all my powers and affections to loue and to adore thee If I owed my selfe vnto thee for giuing me my selfe in my creation what shall I now render vnto thee for giuing thy selfe for me to so cruell a death to procure my Redemption Great was the benefit that thou wouldest create mee of nothing but what tongue can sufficiently expresse the greatnesse of this grace that thou didst redeeme mee with so deere a price when I was worse then nothing Surely O Lord if I cannot pay the thanks which I owe thee and who can pay thee who bestowest thy graces without either respect of merit or regard of measure It is the aboundance of thy blessings that makes me such a bankerupt that I am so farre vnable to pay the principall that I cannot possibly pay so much as the interest of thy loue But O my Lord thou knowest that since the losse of thine image by the fall of my first vnhappy parents I cannot loue thee with all my might and my minde as I should Therefore as thou didst first cast thy loue vpon mee when I was a childe of wrath and the lumpe of the lost and condemned world so now I beseech thee shed abroad thy loue by thy spirit through all my faculties and affections that though I can neuer pay thee in that measure of loue which thou hast deserued yet I may endeauour to repay thee in such a manner as thou vouchsafest to accept in mercy that I may in truth of heart loue my neighbour for thy sake and loue thee aboue all for thine owne sake Let nothing be pleasant vnto me but that which is pleasing vnto thee And sweet Sauiour suffer me neuer to be lost nor cast away whom thou hast bought so dearely with thine own most precious blood O Lord let me neuer forget thine infinite loue and this vnspeakeable benefit of my redemption without which it had beene better for me neuer to haue been then to haue any being And seeing that thou hast vouchsafed me the assistance of thy holy spirit suffer me O heauenly Father who art the Father of spirits in the mediation of thy Sonne to speake a few words in the eares of my Lord. If thou O Father despisest mee for mine iniquities as I haue deserued yet be mercifull vnto me for the merits of thy Sonne who so much for me hath suffered What if thou seest nothing in me but misery which might moue anger and passion Yet behold the merits of thy Sonne and thou shalt see enough to moue thee to mercy and compassion Behold the mystery of his incarnation and remit the misery of my transgression And as oft as the wounds of thy Sonne appeare in thy sight Oh let the woes of my sinnes be hid from thy presence As oft as the rednesse of his bloud glisters in thine eyes Oh let the guiltinesse of my sinnes bee blotted out of thy Booke The wantonnesse of my flesh prouoked thee vnto wrath Oh let the chastitie of his flesh perswade thee vnto mercy that as my flesh seduced me to sinne so his flesh may reduce me vnto thy fauour My disobedience hath deserued a great reuenge but his obedience merits a greater waight of mercy for what can man deserue to suffer which GOD made man cannot merit to haue forgiuen When I consider the greatnesse of thy passion then doe I see the truenesse of that saying that Iesus Christ came into the world to saue the chiefest sinners Dar'st thou then O Caine say that thy sins are greater then may be forgiuen Thou liest like a murderer The mercies of one Christ are able to forgiue a whole world of Caines if they will beleeue and repent The sinnes of all sinners are finite the mercies of GOD are infinite Therefore O Father for the bitter death and blody passion sake which thy son Iesus Christ hath suffered for me and I haue now remembred vnto thee pardon and forgiue thou vnto me all my sins and deliuer me from the curse and vengeance which they haue iustly deserued And through his merites make me O Lord a partaker of thy mercy It is thy mercy that I so earnestly knocke for Neither shal mine importunity cease to call and knocke with the man that would borrow the loaues vntill thou arise and open vnto me thy gates of grace And if thou wilt not bestow on me the loaues yet O Lord deny mee not the crummes of thy mercy and those shal suffice thy hungry handmaide And seeing thou requirest nothing for all thy benefits but that I loue thee in the truth of my inward heart whereof a nâ—w creature is the truest outward testimony and that it is as easie for thee to make me a new creature as to bid me to be such Create in me O Christ a new heart and renew in me a right spirit and then thou shalt see how mortifying old Adam and his corrupt lusts I wil serue thee as thy new creature in a new life after a new way with a new tongue and new manners with new words and new works to the glory of thy Name and the winning of other sinfull soules vnto thy Faith by my deuoute example Keepe me for euer O my Sauiour from the torments of Hell and tyranny of the Diuell And when I am to depart this life send thy holy Angels to carry mee as they did the soule of Lazarus into thy kingdome Receiue me then into that most ioyful paradise which thou didst promise vnto the penitent theefe which at his last gaspe vpon the Crosse so deuoutly begged thy mercy and admission into thy kingdome Grant this O Christ for thine owne names sake to whom as it is most due I ascribe all glory and honour praise and dominion both now and for euer Amen FINIS Errata GEntle Reader some faults haue escaped vnespied they are not many Where thou meetest them lend thy helping hand to mend them these few especially Page 49. line 18. read differs not pag. 3â—3 in 〈◊〉 Egoâ— Ego pag. 63â— last line as 〈…〉 pag. 68â— li. 16. for internall reâ— integrall FINIS a 1 Tim. 6.15 Apoc. 17.14 b 1 Sam. 20 20. c 2 Chron. 34.3 * Qui monet vt facias quod iam facis ipse monendo laudat hortatu coÌ„probat actae suo d Cor. 8.7 Mat. 25.1 c. 2 Tim. 3.4 * ExempluÌ„ accidit Domino testâ— muâ—ieris quae Theatrum aeâ—â—ijâ— inde cum Daemonio redijâ— Itaque in eâ—orcismo cùm oneraretur immundus spiritus quod ausus est fideâ—em aggredi constantèr iustissimè quidem inquit feci
hatred c. Or by an Analogia as when he is named a Lion a rocke a tower a Buckler c. Whose signification euery commentary will expresse Of all these Attributes wee must hold these generall Rules 1 NO Attributes can sufficiently expresse the Essence of GOD because it is infinite and ineffable Whatsoeuer therefore is spoken of God is not God but serueth rather to helpe our weake vnderstanding to conceiue in our reason and to vtter in our speech the Maiestie of his Diuine Nature so farre as hee hath vouchsafed to reueale himselfe vnto vs in his Word 2 All the Attributes of God belong to euery of the three Persons as well as to the Essence it selfe with the limitation of a Personall proprietie as the Mercy of the Father is Mercy begetting the Mercy of the Sonne is Mercy begotten the Mercy of the Holy Ghost is Mercy proceeding and so of the rest 3 The Essentiall Attributes of God differ not from his Essence Because they are so in the Essence that they are the very Essence it selfe In God therefore there is nothing which is not eyther his Essence or a Person 4 The Essentiall Attributes of GOD differ not Essentially nor really one from another because whatsoeuer is in God is one most simple Essence and one admits no diuision but onely in our reason and vnderstanding which being not able to know earthly things by one simple Act without the help of many distinct acts must of necessitie haue the helpe of many distinct Acts to know the incomprehensible GOD. Therefore to speake properly there are not in God many Attributes but one onely which is nothing else but the Diuine Essence it selfe by vvhat Attribute soeuer you call it But in respect of our reason they are said to be so many different Attributes for our Vnderstanding conceiues by the name of Mercy a thing differing from that which is called Iustice. The Essentiall Attributes of God are not therefore really inseparable 5 The Essentiall Attributes of GOD are not parts or qualities of the diuine Essence nor Accidents in the Essence as in a Subiect but the very whole and entire Essence of God So that euery such Attribute is not aliud aliud another and another thing but one and the same thing There are therefore no Quantities in God by which hee may be said to be so much and so much nor Qualities by which he may be said to be such and such but whatsoeuer God is hee is such and the same by his Essence By his Essence hee is wise and therefore Wisedome it selfe by his Essence hee is God and therefore Goodnesse it selfe by his Essence hee is mercifull and therefore Mercy it selfe by his Essence hee is iust and therefore Iustice it selfe c. In a word GOD is great without Quantitie good true and iust without Qualitie mercifull without passion an Act without motion euery-where present without site without time the first and the last the Lord of all Creatures from whom all receiue themselues and all the good they haue yet neyther needeth nor receiueth hee any encrease of goodnes or happinesse from any other This is the plaine description of God so farre as hee hath reuealed himselfe to vs in his Word This Doctrine of all others euery true Practitioner of Pietie must competently know and necessarily beleeue for foure speciall vses 1 That wee may discerne our true and onely God from all false Gods and Idols for this description of God is properly knowne onely to his Church in whom he hath thus graciously manifested himselfe 2 To possesse our hearts with a greater awe of his Maiestie whilest we admire him for his simplenesse and infinitenesse adore him for his vnmeasurablenesse vnchangeablenesse and eternitie seeke wisedome from his vnderstanding and knowledge submit our selues to his blessed will and pleasure loue him for his loue mercy goodnesse and patience trust to his Word because of his truth feare him for his power Iustice and anger reuerence him for his holinesse and praise him for his blessednesse and to depend all our life on him who is the onely author of our life beeing and all the good things which wee haue 3 To stirre vs vp to imitate the Diuine Spirit in his holy Attributes and to beare in some measure the Image of his Wisedome Loue Goodnes Iustice Mercy Truth Patience Zeale and Anger against sinne that we may be wise louing iust mercifull true patient and zealous as our God is 4 Lastly that wee may in our Prayers and Meditations conceiue aright of his diuine Maiestie and not according to those grosse and blasphemous imaginations which naturally arise in mens braines as when they conceiue GOD to be like an old man sitting in a chaire and the blessed Trinitie to be like that tripartitae Idoll which Papists haue painted in their Church-windowes When therefore thou art to pray vnto God let thine heart speake vnto him as to that eternall infinite almightie holy wise iust mercifull Spirit and most perfect indiuisible Essence of three ssuerall Persons Father Sonne and holy Ghost who being present in all places ruleth Heauen and Earth vnderstandeth all mens harts knoweth all mens miseries and is onely able to bestow on vs all graces which we want and to deliuer all penitent sinners who with faithfull harts seeke for Christs sake his help out of all their afflictions and troubles whatsoeuer The ignorance of this true knowledge of GOD makes many to make an Idoll of the true God and is the onely cause why so many doe professe all other parts of Gods worship and religion with so much irreuerence and hypocrisie whereas if they did truely know GOD they durst not but come to his holy Seruice and comming serue him with feare and reuerence for so farre doth a man feare God as he knoweth him and then doth a man truely know God when hee ioynes practise to speculation And that is First when a man doth so acknowledge and celebrate Gods Maiestie as hee hath reuealed himselfe in his word Secondly when from the true and liuely sense of Gods Attributes there is bred in a mans heart a loue awe and confidence in God for saith God himselfe If I be a Father where is my honour If I be a Lord where is my feare O taste and see that the Lord â—s good saith Dauid Hee that hath not by experience tasted his goodnes knowes not how good hee is Hee saith Iohn that saith he knoweth God and keepeth not his Commandements is a lyer and the truth is not in him So farre therefore as wee imitate God in his Goodnesse Loue Iustice Mercy Patience and other Attributes so farre doe vvee know him Thirdly when with inward groanes and the serious desires of our hearts wee long to attaine to the perfect and plenarie knowledge of his Maiestie
Throne and all the many thousands of his Saints and Angels shining more bright then so many Sunnes in glory sitting about him and the body of Christ in glory and brightnesse surpassing them all The Reprobates being separated and remaining beneath vpon the earth for the right hand signifieth a blessed the left hand a cursed estate Christ will first pronounce the sentence of absolution and blisse vpon the Elect first because he will thereby increase the griefe of the reprobate that shall heare it secondly to shew himselfe more prone to Mercy then to Iudgement And thus from his Throne of Maiestie in the Ayre hee shall in the sight and hearing of all the world pronounce vnto his Elect. Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world for c. Come yee Here is our blessed vnion with Christ and by him with the whole Trinitie Blessed Here is our absolution from all sinnes and our plenary endowment with all grace and happinesse Of my Father Here is the Author from whom by Christ proceeds our felicitie Inherit Here is our Adoption The Kingdome Behold our Birth-right and possession Prepared See Gods Fatherly care for his chosen From the Foundation of the world O the free eternall and vnchangeable Election of GOD How much are those soules bound to loue GOD who of his meere good-will and pleasure chose and loued them before they had done either good or euill For I was hungry c O the Goodnesse of Christ who takes notice of all the good-workes of his Children to reward them How great is his loue to poore Christians who takes euery worke of mercy done to them for his sake as if it had beene done to himselfe Come yee to me in whom yee haue beleeued before yee saw me and whom yee haue loued and sought for with so much deuotion and through so many tribulations Come now from labour to rest from disgrace to glory from the iawes of death to the ioyes of eternall Life For my sake yee haue beene raiâ—ed vpon reuiled and cursed But now it shall appeare to all those cursed Esaus that you are the true Iacobs that shall receiue your heauenly Fathers blessing and blessed shall you be Your fathers mothers and neerest kindred forsooke and cast you off for my Truths sake which you maintained but now my Father will be vnto you a Father and you shall be his Sonnes and Daughters for euer You were cast out of your lands and liuings and forsoke all for my sake and the Gospell But that it may appeare that you haue not lost your gaine but gained by your losse in stead of an earthly inheritance and possessions you shall possesse with mee the inheritance of my heauenly Kingdome where you shall be for loue sonnes for birth-right heires for dignitie Kings for holinesse Priests and you may be bold to enter into the possession thereof now because my Father prepared and kept it for you euer since the first foundation of the world was laid Immediately after this Sentence of absolution and benediction euery one receiueth his crowne which Christ the righteous Iudge puts vpon their heads as the reward which hee hath promised of his grace and mercy vnto the faith and good workes of all them that loued that his appearing Then euery one taking his Crowne from his Head shall lay it downe as it were at the Feete of Christ and prostrating themselues shall with one heart and voyce in an heauenly sort and consort say Praise and Honour and Glory and Power and Thankes be vnto thee O blessed Lambe who sittest vpon the Throne wast killed and hast redeemed vs to God by thy bloud out of euery kindred and tongue and people and nation and hast made vs vnto our God Kings and Priests to raigne with thee in thy Kingdome for euermore Amen Then shall they sit in their Thrones and order as Iudges of the Reprobates and euill Angels by approuing and giuing testimony to the righteous sentence and iudgement of Christ the supreame Iudge After the pronouncing of the Reprobates sentence and condemnation Christ vvill performe two solemne Actions 1 The presenting of all the Elect vnto his Father Behold O righteous Father these are they whom thou gauest mee I haue kept them and none of them is lost I gaue them thy Word and they beleeued it and the world hated them because they were not of the world euen as I was not of the world And now Father I will that those whom thou hast giuen mee be with me where I am that they may behold my glory which thou hast giuen me and that I may be in them and thou in mee that they may be made perfect in one that the world may know that thou hast sent me and that thou hast loued them as thou hast loued me 2 Christ shall deliuer vp the Kingdome to GOD euen the Father that is shall cease to execute his office of Mediatorship whereby as he is King Priest Prophet and supreame head of the Church hee suppressed his Enemies and ruled his faithfull people by his Spirit Word and Sacraments So that his Kingdome of grace ouer his Church in this world ceasing hee shall rule immediately as hee is GOD equall vvith the Father and the holy Ghost in his Kingdome of Glory for euermore not that the dignitie of his Manhood shall be any thing diminished but that the glory of his Godhead shall be more manifested so that as hee is God hee shall from thence forth in all fulnesse without all externall meanes rule all in all From this Tribunall seate Christ shall arise and vvith all his glorious Company of Elect Angels and Saints he shall goe vp triumphantly in order and array vnto the heauen of Heauens with such a heauenly noise and Musicke that now may that Song of Dauid be truely verified God is gone vp with a triumph the Lord with the sound of the Trumpets Sing praises to God sing praises sing prayses vnto our King sing praises for God is the King of all the Earth he is greatly to be exalted And that Marriage song of Iohn Let vs be glad and reioyce and giue honour to him for the Marriage of the Lambe is come and his Wife hath made her selfe ready Alleluiah for the Lord God omnipotent raigneth The third and last Degree of the blessed state of a regenerated man after death beginnes after the pronouncing of the Sentence and lasteth eternally without all end Meditations of the blessed estate of a regenerated Man in heauen after he hath receiued his sentence of Absolution before the Tribunall seate of Christ at the last day of Iudgement HEere my Meditation lazeleth and my Penne falleth out of my hand the one being not able to conceiue nor the other to describe that most excellent blisse and eternall weight of glory whereof all the
haue grace to repent heereafter 2 Math. 11.26 Come vnto mee all you that labour and are heauy laden and I wil giue you rest Hence the lewdest man collects that he may come vnto Christ when he list But he must know That no man euer comes to Christ but hee who as Peter saith Hauing knowne the way of righteousnesse hath escaped the pollutions of the world through the knowledge of our Lord Sauiour Iesus Christ. To come vnto Christ is to repent and beleeue And this no man can doe except his heauenly father draweth him by his grace 3 Rom. 8.1 There is no condemnation to them which are in Christ Iesus True But they are such who walke not after the flesh as thou dost but after the spirit which thou diddest neuer yet resolue to doe 4 1 Tim. 1.15 Christ Iesus came into the world to saue sinners c. True But such sinners vvho like Paul are conuerted from their wicked life not like thee who still continuest in thy lewdnesse For that Grace of God which bringeth saluation vnto all men teacheth vs that denying vngodlinesse and wordly lusts we should liue soberly righteously and godly in this present world 5 Prou. 23.26 A iust man falleth seauen times in a day and riseth c. In a day is not in the Text Which meanes not falling into sinne but falling into trouble which his malicious enemie plots against the iust and from which GOD deliuers him And though it meant falling in and rising out of sinne what is this to thee whose falles all men may see euery day but neither God nor man can at any time see thy rising againe by repentance 6 Isay 64.6 All our righteousnes are as filthy rags Hence the carnall Christian gathers That seeing the best workes of the best Saints are no better then his are good enough and therefore hee needes not much grieue that his deuotions are so imperfect But Isay meanes not in this place the righteous workâ— of the Regenerate as feruent praiers in the name of God charitable almes from the bowels of mercy suffring in the Gâ—spels defence the spoile of goods and spilling of blood and such workes which Paul calles the fruit of the spirit But the Prophet making an humble confession in the name of the Iewish Church when she had fallen from GOD to Idolatry acknowledgeth that whilest they were by their filthy sinnes separated from GOD as leapers are by their infected sores and polluted cloathes from men their chiefest righteousnesse could not be but abhominable in his sight And though our best works compared with Christs righteousnesse are no better then vncleane ragges yet in Gods acceptation for Christs sake they are called white rayment yea pure fine linnen and shining farre vnlike thy Leopards spots and filthy garments 7 Iam. 3.2 In many things we sinne all True But Gods children sinnes not in all things as thou doest without either bridling their lusts or mortifying their corruptions And though the reliques of sinne remaines in the dearest children of God that they had neede dayly to cry Our Father which art in heauen forgiue vs our trespasses Yet in the New Testament none are properly called Sinners but the vnregenerate But the Regenerate in respect of their zealous endeuour to serue God in vnfained holinesse are euery where called Saints Insomuch that Saint Iohn saith that whosoeuer is borne of God sinneth not That is liueth not in wilfull filthinesse suffring sinne to raigne in him as thou doest Deceiue not thy selfe with the name of a Christian vvhosoeuer liueth in any custommary grosse sinne he liueth not in the state of Grace Let therefore saith Paul euery one that nameth the name of Christ depart from iniquity The Regenerate sinne but of frailty they repent and God doth pardon therefore they sinne not to death The Reprobate sinne maliciously wilfully and delight therin so that by their good will sinne shall leaue them before they will leaue it They will not repent and God will not pardon Therefore their sinnes are mortall saith Saint Iohn Or rather immortall as saith S. Paul Rom. 2.5 It is no excuse therefore to say wee are all sinners True Christians thou seest are all Saints 8 Luk. 23 43. The Thiefe conuerted at the last gaspe was receiued to Paradice What then If I may haue but time to say when I am dying Lord haue mercy vpon me I shall likewise be saued But what if thou shalt not And yet many in that day shalâ— say Lord Lord and the Lord will not knowe them The Thiefe was saued for he repented but his fellow had no grace to repent and was damned Beware therefore lest trusting to late Repentance at thy last end on earth thou be not driuen to repent too late without ende in Hell 9 1 Ioh. 1. The blood of Iesus Christ cleanseth vs from all sinne And 1 Ioh. 2.1 If any man siâ—ne we haâ—e an Aduocate with the Father Iesus Christ the righteous c. O comfortable But heere what Saint Iohn saith in the same place My little children these things write I vnto you that yee sinne not If therefore thou leauest thy sinne these comforts are thine else they belong not to thee 10 Rom. 5.20 Where sinne abounded Grace did abound much more O sweet But heare what Paul addeth What shall wee say then shall we continue in sinne that Grace may abound God forbid How shall we that are dead to sinne liue any longer therein Rom. 6.1.2 This place teacheth vs not to presume but that we should not despaire None therefore of these promises promiseth any grace to any but to the penitent heart The grounds of Religion mistaken are 1 From the doctrine of Iustification by faith onely a carnal Christian gathereth That good workes are not necessary he commends others that do good works but he perswads himself that he shall be saued by his faith without doing any such matters But he shold know that though good works are not necessary to Iustification yet they are necessary to saluation for We are Gods workemanship created in Christ Iesus vnto good workes which God hath predestinated that wee should walke in them Whosoeuer therfore in yeres of discretion bringeth not forth good works after he is called he cannot besaued neither was he euer predestinated to life eternal Therefore the Scripturs saith that Christ wil reward euery maÌ„ according to his works Christ respects in the Angels of the 7. Churches nothing but their works And at the last day he will giue the heauenly Inheritance onely to them who haue done good workes in feeding the hungry cloathing the naked c. At that day Righteousnesse shall weare the Crowne No righteousnesse no Crowne No good workes according to a mans talent no reward from God vnlesse it be vengeance To be rich in good workes is the surest foundation of our assurance to
obtaine eternall life For good workes are the true fruits of a true faith which apprehendeth Christ and his obedience vnto Saluation And no other faith auaileth in Christ but that which worketh by loue And but in the act of Iustification that Faith which onely iustifieth is neuer onely but euer accompanied with good workes as the Tree with his fruits the Sun with his light the Fire vvith his heate and Water with his moisture and that faith which doth not iustifie her selfe by good workes before Men is but a dead Faith which vvill neuer iustifie a mans soule before God But a iustifying faith purifieth the heart and sanctifieth the whole man throughout II. From the doctrine of Gods eternall Predestination and vnchangeable decree hee gathereth that if hee be predestinated to be saued hee cannot but be saued if to be damned no meanes can doe any good Therefore all vvorkes of Piâ—tie are but in vaine but hee should learne that God hath predestinated to the means as well as to the end Whom therefore GOD hath predestinated to be saued which is the end hee hath likewise predestinated to be first called iustified and made conformable to the image of his Son which is the meanes And they saith Peter who are elect vnto saluation are also elect vnto the sanctification of the spirit If therefore vpon thy calling thou conformest thy selfe to the Word and Example of Christ thy Master obeyest the good motions of the holy Spirit in leauing sinne and liuing a godly life then assure thy selfe that thou art one of those who are infallibly predestinated to euerlasting saluation If otherwise blame not Gods predestination but thine owne sinne and rebellion Doe thou but returne vnto God and God will gratiously receiue thee as the Father did the prodigall Sonne and by thy conuersion it shall appeare both to Angels and Men that thou didst belong to his Election If thou wilt not why should God saue thee III. When a carnall Christian heares that man hath not free-will vnto good he looseth the reynes to his owne corrupt will as though it lay not in him to bridle or to subdue it Implicitely making God the authour of sinne in suffering man to runne into this necessitie But hee should know that GOD gaue Adam free-will to stand in his integritie if hee would but man abusing his free-will lost both himselfe and it Since the Fall Man in his state of corruption hath Free-will to euill but not to good for in this state we are not saith the Apostle sufficient to think a good thought And God is not bound to restore vs what wee lost so wretchedly and make no more care to recouer againe But as soone as a man is regenerated the Grace of God freeth his will vnto good so that hee doth all the good things hee doth with a Free-will for so the Apostle saith that God of his owne good pleasure worketh both the will and the deede in vs who as the Apostle expoundeth cleance our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God And in this state euery true Christian hath Free-will and as hee increaseth in grace so doth his will in freedome for when the Sonne shall make vs free then shall wee be free indeede and where the Spirit of the Lord is there is libertie for the holy Spirit drawes their mindes not by coaction but by the cordes of Loue Can. 1.4 by illuminating their mindes to know the truth by changing their hearts to loue the knowne truth and by enabling euery one of them according to the measure of grace which hee hath receiued to doe the good which he loueth But thou wilt not vse the freedome of thy will so farre as GOD hath freed it for thou dost many times wilfully against Gods Law to the hazard of thy Soule that which if the Kings Law forbad vnder the penaltie of death or losse of thy worldly state thou wouldest not doe Make not therefore thy want of free-will vnto good to be so much the cause of thy sinne as thy want of a louing heart to serue thy heauenly Father IIII. When the naturall man heares that no man since the fall is able to fulfill the Law of God and to keepe all his Commandements He boldly presumes to sinne as others doe hee contents himselfe with a few good thoughts and if hee be not altogether as bad as the worst hee concludes that hee is as truely regenerate as the best And euery voluntary refusall of doing good or withstanding euill he counts the impossibilitie of the Law But he should learne that though since the Fall no man but Christ who was both God and man did or can perfectly fulfill the whole Law yet euery true Christian as soone as hee is regenerated begins to keepe all Gods Commandements in truth though hee cannot in absolute perfection Thus with Dauid they apply their hearts to fulfill Gods Commandements alwayes vnto the end And then the Spirit of grace vvhich was promised to be more aboundantly poured forth vnder the Gospel helpeth them in their good endeuours and assisteth them to doe vvhat he commands them to doe And in so doing GOD accepteth their good will and endeuour in stead of perfect fulfilling of the Law supplying out of the merits of Christ who fulfilled the Law for vs whatsoeuer wanteth in our obedience And in this respect S. Iohn saith that Gods commandements are not burdenous And S. Paul saith I am able to doe all things through the helpe of him that strengthneth me And Zâ—chary and Elizabeth are said to walkâ— in all the Commandements of the Lord without reproofe Hereupon CHRIST commends to his Disciples the care of keeping his Commandements as the trueest testimonie of our loue vnto him So farre therefore doth a man loue Christ as he makes conscience to walk in his Commandements and the more vnto Christ is our loue the lesse will our paines seeme in keeping his Law The Lawes curse which vnder the Olde Testament was so terrible is vnder the New by the death of Christ abolished to the regenerate The rigor which made it so vnpossible to our nature before is now to the new borne so mollified by the Spirit that it seemes facile and easie The Apostles indeede pressed on the vnconuerted Iewes and Gentiles the impossibilitie of keeping the Law by abilitie of nature corrupted But when they haue to doe with regenerated Christians they require to the Law which is the rule of righteousnesse true obedience in word and deede the mortifying of their members the crucifying of the flesh with the affections and lusts thereof resurrection to newnesse of life walking in the spirit ouercomming of the world by faith So that though no man can say as CHRIST which of you can
as one of thy children of light to walke in all holy obedience before thy face this day and that I may endeauour to keepe faith and a cleere conscience towards thee and towards all men in all my thoughts words and dealings And so good Lord blesse all my studies and actions which I shall take in hand this day as that they may tend to thy glory the good of others and the comfort of mine owne soule and conscience in that day when I shall make my finall accounts vnto thee for them O my God keepe thy seruant that I doe no euill vnto any man this day and let it be thy blessed will not to suffer the Diuell nor his wicked Angels nor any of his euill members or my malicious enemies to haue any power to doe mee hurt or violence But let the eye of thy holy prouidence watch ouer me for good and not for euill and command thy holy Angels to pitch their tents round about me for my defence and safetie in my going out and comming in as thou hast promised they should doe about them that feare thy name for into thy hands O Father I doe heere commend my soule and body my actions and all that euer I haue to bee guided defended and protected by thee being assured that whatsoeuer thou takest into thy custody cannot perish nor suffer any hurt or harme And if I at any time this day shall through frailtie forget thee yet Lord I beseech thee doe thou in mercy remember me And I pray not vnto thee O Father for my selfe alone but I beseech thee also be merciful vnto thy whole Church and chosen people wheresoeuer they liue vpon the face of the earth Defend them from the rage and tyranny of the Diuel the world and Antichrist Giue thy Gospell a free and a ioyfull passage through the world for the conuersion of those who belong to thine election and kingdome Blesse the Churches and kingdomes wherein wee liue with the continuance of peace iustice and true Religion Defend the Kings Maiesty from all his enemies and grant him a long life in health and all happinesse to raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the Gratious Lady Elizabeth his Wife Increase in them all heroycall gifts and spirituall graces which may make them fit for those places for which thou hast ordained them Direct all the Nobilitie Bishops Ministers and Magistrats of this Church common-wealth to gouerne the commons in true Religion iustice obedience and tranquillity Be mercifull vnto all the Brethren which feare thee and call vpon thy name And comfort as many among them as are sicke and comfortlesse in body or in minde especially be fauourable to all such as suffer any trouble or persecution for the testimonie of thy truth and holy Gospell And giue them a gracious deliuerance out of al their troubles which way it shall seeme best to thy wisdome for the glory of thy Name the further enlarging of the truth and the more ample encrease of their owne comfort and consolation Hasten thy comming O blessed Sauiour and end these sinnefull daies and giue me grace that like a wise Virgin I may be prepared with oyle in my Lampe to meete thee the sweet Bride-groome of my Soule at thy comming whether it be by the day of death or of iudgement And then Lord Iesus come when thou wilt euen Lord Iesus come quickelie These and all other graces which thou knowest needefull and necessary for me this day and euermore I humbly beg and craue at thy hands O father giuing thee thy glory in that forme of Praier which Christ himselfe hath taught me to say vnto thee Our Father which art in heauen Hallowed be thy name c. Meditations IF when thou art about to pray Satan shall suggest that thy praiers are too long and that therefore it were better either to omit praiers or else to cut them shorter meditate that praier is thy spirituall sacrifice wherewith God is wel pleased And therefore it is so displeasing to the Diuel and so irkesome to thy flesh Bend therefore thy Affections will they nill they to so holy an exercise assuring thy selfe that it doth by so much the more please God by how much the more it is vnpleasing to thy flesh 2 Forget not how the holy Ghost puts it downe as a speciall note of reprobates They call not vpon the Lord They call not vpon God And when Eliphaz supposed that Iob had cast off the feare of God and that God had cast Iob out of his fauour hee chargeth him that hee restrained prayer before God making that a sure note of the one and a sufficient cause of the other On the other side that GOD hath promised that whosoeuer shall call on his Name shall be saued It is certaine that hee who maketh no conscience of the dutie of Prayer hath no grace of the holy Spirit in him For the spirit of Grace and of Prayer are one and therefore Grace and Prayer goe together But he that can from a penitent heart morning and euening pray vnto GOD it is sure that he hath his measure of grace in this world and he shall haue his portion of glory in the life which is to come 3 Remember that as loathing of meate and painefulnesse of speaking are two Symptomes of a sicke body so irkesomnesse of praying when thou talkest with GOD and carelesnesse in hearing when GOD by his Word speakes vnto thee are two sure signes of a sicke soule 4 Call to minde the zealous deuotion of the Christians in the Primitiue Church who spent many vvhole nights and vigils in watching and praying for the forgiuenesse of their sinnes and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at morning at euening and at noone but hee would also rise vp at mid-night to pray vnto GOD. And if CHRIST did chide his Disciples because they would not watch vvith him one houre in praying vvhat chiding dost thou deserue who thinkest it too long to continue in Prayer but one quarter of an houre If thou hast spent diuers houres in seeing a vaine Maske or a Play yea whole dayes and nights in carding and dicing to please thy flesh be ashamed to thinke a Prayer of a quarter of an houre long to be too long an exercise for the seruice of GOD. 5 Consider that if the Papists in their blinde superstition doe in an vnknowne and therefore vnedifying Tongue fit onely for the children of mysticall Babylon mutter ouer vpon their Beades euery morning and euening so many scores of Aue-Maries Pater-nosters and Idolatrous Prayers how shall they in their superstitious deuotion rise vp in Iudgement against thee professing thy selfe to be a true Worshipper of Christ If
thy haste be neuer so much or thy businesse neuer so great yet goe not about it nor out of thy dores till thou hast at least vsed this or the like short prayer A briefe Prayer for the Morning O Merciful father for Iesus Christ his sake I beseech thee forgiue me all my knowne and secret sins which in thought word or deede I haue coÌ„mitted against thy diuine Maiesty And deliuer me from al those iudgements which are due vnto mee for them and sanctifie my heart with thy holy spirit that I may hence foorth leade a more godly and religious life And heere O Lord I praise thy holy name for that thou hast refreshed me this night with moderate sleepe and rest I beseech thee likewise defend me this day from all perils and dangers of body and soule And to this end I commend my selfe and all my actions vnto thy blessed protection and gouernment beseeching thee that whether I liue or die I may liue and die to thy glory and the saluation of my poore soule which thou hast bought with thy precious bloud Blesse me therefore O Lord in my goying out and comming in and grant that whatsoeuer I shall thinke speake or take in hand this day may tend to the glory of thy name the good of others and the comfort of mine owne conscience when I shall come to make before thee my last accounts Grant this O heauenly father for Iesus Christ thy Sonnes fake In whose blessed name I giue thee thy glory and beg at thy hands all other graces which thou seest to be needfull for mee this day and euer in that praier which Christ himselfe hath taught me saying Our Father which art in heauen c. Meditations directing a Christian how he may walke all the day with God like Enoch HAuing thus begâ—n keep all the day after as diligent a watch as thou canst ouer all thy thoughts words and actions which thou maiest easily doe by crauing the assistance of Gods holy spirit and obseruing these few rules First for thy thoughts 1 BE carefull to suppresse euery sinne in the first motion Dash Babylons children whilest they are young against the stones Tread betimes the Cockatrice egge lest it breake out into a Serpâ—nt Let sinne be to the heart a stranger not a home-dweller Take heede of falling oft into the same sin lest the custome of sinning take away the conscience of sinne and then shalt thou waxe so impudently wicked that thou wilt neither feare God nor reuerence man 2 Suffer not thy minde to feedde it selfe vpon any imagination which is either vnpossible for thee to doe or vnprofitable if it be done but rather thinke of the vvorlds vanitie to contemne it of death to expect it of iudgement to auoide it of hell to escape it and of heauen to desire it 3 Desire not to fulfill thy minde in all things but learne to deny thy selfe those desires though neuer so pleasing to thy nature which being attained will draw either scandall on thy Religion or hatred to thy Person Consider in euery thing the ende before thou attempt the Action 4 Labour daily more and more to see thine owne misery through vnbeleefe selfe-loue and wilfull breaches of Gods law and the necessity of Gods mercy through the merits of Christs passion to be such that if thou wert demanded What is the vilest creature vpon the earth thy Conscience may answere mine owne selfe by reason of my great sinnes And that if on the other side thou wert asked What thou esteemest to be the most precious thing in the world Thy heart might answere One drop of Christs blood to wash away my sinnes And as thou tendrest the saluation of thy soule liue not in any wilfull filthinesse For true faith and the purpose of sinning can neuer stand together 5 Approue thy selfe to be a true seruant of Christ not onely in thy generall calling as in the frequent vse of the Word and Sacraments but also in thy particular in making conscience to eschue euery knowne sinne and to obey God in euery one of his commandements like Iosiah who turned to God with all his heart according to all the Law of Moses And Zacharie and Elizabeth who walked in all the commandements of God without reproofe But if at any time through frailty thou slippest into any sinne Lye not in it but speedily rise out of it by vnfained repentance Praying for pardon til thy conscience be pacified thy hatred of sinne increased and thy purpose of amendement confirmed 6 Beware of affecting popularitie by adulation the end neuer proues good And though attayned by due desert yet mannage it wisely lest it prooue more dangerous then contempt For States desire but to keepe downe whom they contemne for their vnworthinesse but to cut off whom they enuy for their greatnessâ— He therefore is truely prudent who considering the premises neither affecteth nor neglecteth popularity But in any wise take heede of harbouring a discontented minde for it may worke thee more woe then thou art aware of It is a speciall mercy in the multitude of so many blessings as thou doest enioy to haue some crosses God giues thee many blessings lest through want being his childe thou shouldest despaire And hee sends thee some crosses lest by too much prosperity playing the foole thou shouldest presume Many who haue mounted to great dignities would haue contented themselues with meaner had they knowne their great dangers Loue therefore competencie rather then eminencie And in all thy will haue euer an eye to Gods will least thy self-action turnes to thine owne destruction Happy the man who in this short life is least knowne of the world so that hee doth truely know God and himselfe Whatsoeuer crosse therefore thou hast to discontent thee remember that it is lesse then thy sinnes haue deserued Count therefore Christ thy chiefest ioy and sinne thy greatest griefe estimate no want to the want of Grace nor any losse to the losse of Gods fauour And then the discontentment for outward things shall the lesse perplexe thine inward minde And as oft as Sathan shall offer any motion of discontentment to thy minde remember Saint Pauls admonition Wee brought nothing into this World and it is certaine that wee can carry nothing out And hauing foode and raiment let vs be therewith content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition Pray therefore with wise Agur O Lord giue me neyther pouertie nor riches feede mee with foode conuenient for mee least I be too full and deny thee and say Who is the Lord Or least I be poore and steale and take the Name of my God in vaine 7 Bestow no more thought vpon worldly things then thou needes must for the discharge of thy place and the maintenance of thine estate but still
presumption contrary to my knowledge yea contrary to the motions of thy holy spirit reclaiming me from them so that I haue wounded my conscience and grieued thy holy spirit by whom thou hast sealed mee to the day of redemption Thou hast consecrated my soule and body to be the temples of the holy Ghost I wretched sinner haue defiled both vvith all manner of pollution and vncleannesse My eyes in taking pleasure to behold vanitie mine eares in hearing impure and vnchaste speeches my tongue in leasing and euill speaking my hands are so ful of impuritie that I am ashamed to lift them vp vnto thee and my feet haue carried mee after mine owne wayes my vnderstanding and reasoning which are so quicke in all earthly matters are only blinde and stupide when I come to meditate or discourse of spirituall and heauenly things my memory which should be the treasurie of all goodnesse is not so apt to remember any thing as those things vvhich are vile and vaine Yea Lord by wofull experience I finde that naturally all the imaginations of the thoughts of mine heart are only euill continually And these my sinnes are more in number then the haires which grow vpon mine head and they haue growne ouer me like a loathsome leprie that from the crowne of my head to the sole of my feet there remaines no part vvhich they haue not infected They make mee seeme vile in mine owne eyes how much more abhominable must I then appeare in thy sight And the custome of sinning hath almost taken away the conscience of sinne pulled vpon me such dulnesse of sense and hardnesse of hart that thy iudgements denounced against my sinnes by the faithfull Preachers of thy Word doe not terrifie me to returne vnto thee by vnfained repentance for them And if thou Lord shouldst but deale with me according to thy iustice and my desert I should vtterly be confounded and condemned But seeing that of thine infinite mercie thou hast spared mee so long and still waitest for my repentance I humbly beseech thee for the bitter death and bloudy Passionâ— sake which Iesus Christ hath suffered for mee that thou wouldest pardon and forgiue vnto mee all my sinnes and offences and open vnto mee that euer-streaming fountaine of the bloud of Christ which thou hast promised to open vnder the New Testament to the penitent of the house of Dauid that all my sinnes and vncleannesse may be so bathed in his bloud buried in his death and hid in his wounds that they neuer be more seene to shame me in this life or to condemne mee before thy Iudgement-seate in the world which is to come And forasmuch O Lord as thou knowest that it is not in man to turne his owne heart vnlesse thou doest first giue him grace to conuert And seeing that it is as easie with thee to make me righteous and holy as to bid mee to be such O my God giue mee grace to doe what thou commandest and then command what thou wilt and thou shalt finde me willing to doe thy blessed will And to this end giue vnto me thine holy spirit which thou hast promiseâ— to giue to the worlds end vnto all thine elect people And let the same thy holy spirit purge my heart heale my corruption sanctifie my nature and consecrate my soule and body that they may become the Temples of the holy Ghost to serue thee in righteousnesse and holinesse all the dayes of my life That when by the direction assistance of thy holy spirit I shall finish my course in this short and transitory life I may cheerefully leaue this world and resigne my Soule into thy Fatherly hands in the assured confidence of enioying euerlasting life with thee in thine Heauenly Kingdome which thou hast prepared for thine elect Saints who loue the Lord Iesus and expect his appearing In the meane while O Father I beseech thee let thy holy spirit worke in mee such a serious repentance as that I may with teares lament my sinnes past vvith griefe of heart be humbled for my sinnes present and vvith all mine endeuour resist the like filthy sinnes in time to come And let the same thy holy spirit likewise keepe mee in the vnitie of thy Church Leade mee in the truth of thy Word and preserue me that I neuer swarue from the same to Poperie nor any other error or false worship And let thy Spirit open mine eyes more and more to see the wondrous things of thy Law and open my lips that my mouth may daily defend thy Truth and set forth thy Praise Increase in me those good gifts which of thy meâ—cy thou hast already bestowed vpon mee and giue vnto mee a patient spirit a chaste heart a contented minde pure affections wife behauiour and all other graces which thou seest to be necessary for me to gouerne my heart in thy feare and to guide all my life in thy fauour that whether I liue or dye I may liue and dye vnto thee who art my God and my Redeemer And here O Lord according as I am bound I render vnto thee from the Altar of my humblest heart all possible thankes for all those blessings and benefits which so graciously plentifully thou hast bestowed vpon my soule and body for this life and for that which is to come namely for mine Election Creation Redemption Vocation Iustification Sanctification and Preseruation from my childe-hoode vntill this present day and houre and for the firme hope which thou hast giuen me of my Glorification Likewise for my health wealth food raiment and prosperitie and more especially for that thou hast defended mee this day now past from all perils and dangers both of body and soule furnishing mee with all necessary good things that I stand in neede of And as thou hast ordained the day for man to trauaile in and the night for him to take his rest so I beseech thee sanctifie vnto mee this nights rest and sleepe that I may enioy the same as thy sweet blessing and benefit That so this dull and wearied body of mine being refreshed with moderate sleepe and rest I may be the better enabled to vvalke before thee doing all such good workes as thou hast appointed when it shall please thee by thy diuine power to waken mee the next morning And whilest I sleepe doe thou O Lord who art the keeper of Israel that neuer slumbrest nor sleepest watch ouer mee in thy holy prouidence to protect mee from all danger so that neyther the euill Angels of Sathan nor any wicked enemy may haue any power to doe me any harme or euill And to this end giue a charge vnto thy holy Angels that they at thine appointment may pitch their tents round about me for my defence and safetie as thou hast promised that they should doe about them that feare thy Name And knowing that
thy name is a strong tower of defence vnto all those that trust therein I here recommend my selfe and all that doe belong vnto me vnto thy holy protection and custodie If it be thy blessed will to call for me in my sleepe O Lord for Christ his sake haue mercy vpon me and receiue my soule into thy heauenly Kingdome And if it be thy blessed pleasure to adde more dayes vnto my life O Lord adde more amendement vnto my dayes and weane my mind from the loue of the world and worldly vanities and cause mee more and more to settle my conuersation on Heauen and heauenly things And perfect daily in mee that good worke which thou hast begun to the glory of thy Name and the saluation of my sinfull Soule O Lord I beseech thee likewise saue and defend from all euill and danger thy whole Church the Kings Maiestie the Queene the Prince Charles together with the Princely Count Palatine of Rhene and the religious Princesse Elizabeth his Wife keepe them all in the sinceritie of thy Truth and prosper them in all grace and happinesse Blesse the Nobilitie Ministers and Magistrates of these Churches Kingdomes each of them with those graces which are expedient for their place and calling And be thou ô Lord a comfort and consolation to all thy people whom thou hast thought meete to visit vvith any kinde of sicknesse crosse or calamitie Hasten O Father the comming of our Lord Iesus Christ. Make mee euer mindfull of my last end and of the reckoning that I am to make vnto thee therein And in the meane while carefull so to follow Christ in the regeneration during this life as that with Christ I may haue a portion in the resurrection of the iust when this mortall life is ended These graces and all other blessings which thou O Father knowest to be requisite and necessary for me I humbly beg and craue at thy hands in the Name and mediation of Iesus Christ thy Sonne and in that forme of Prayer which hee himselfe hath taught me to say vnto thee Our Father which art in Heauen c. Another shorter Euening Prayer O Eternall GOD and heauenly father if I were not taught and assured by the promises of thy Gospell and the examples of Peter Magdalene the Publicane the Prodigall childe and many other penitent sinners that thou art so full of compassion and so ready to forgiue the greatest sinners who are heauiest laden with sinne at what time soeuer they returne vnto thee with penitent hearts lamenting their sinnes and imploring thy grace I should despaire for mine owne sinnes and be vtterly discouraged from presuming to come vnto thy presence considering the hardnesse of my heart the vnrulinesse of my affections and the vncleannesse of my conuersation by meanes whereof I haue transgressed all thy lawes and deserued thy curse which might cause my body to be smitten with some fearefull disease my soule to languish with the death of sinne my good name to be traduced with scandalous reproaches and make mine estate lyable to all manner of crosses and casualities And I confesse Lord that thy mercy is the cause that I haue not beene long agoe confounded But O my God as thy mercy onely staied thy iudgement from falling vpon mee hitherto so I humbly beseech thee in the bowels of the mercy of Iesus Christ in whom onely thou art well pleased that thou wilt not deale with mee according to my deserts but that thou wouldest freely and fully remit vnto mee all my sinnes and transgressions and that thou wouldest washe them cleane from me vvith the vertue of that most precious blood which thy sonne Iesus Christ hath shed for me For hee alone is the Phisition and his bloud onely is the medicine that can heale my sickenesse And he is the true brazen Serpent that can cure that poison wherewith the firy Serpents of my sinnes haue stung and poisoned my sicke and wounded soule And giue mee I beseech thee thine holy spirit which may assure me of mine adoption and that may confirme my faith encrease my repentance enlighten my vnderstanding purifie my heart rectifie my will and affections and so sanctifie me throughout that my whole body soule and spirit may be kept vnblameable vntill the glorious comming of my Lord Iesus Christ. And now O Lord I giue thee hearty thankes and praise for that thou hast this day preserued me from all harmes and perils notwithstanding all my sinnes and ill deserts And I beseech thee likewise defend me this night from the roaring Lion which night and day seeketh to deuoure me Watch thou O Lord ouer me this night to keepe mee from his temptations and tyrannie and let thy mercy shield me from his vnappeaseable rage and malice And to this end I commend my selfe into thy hands and protection beseeching thee O my Lord and God not to suffer Satan nor any of his euill members to haue power to doe vnto me any hurt or violence this night And grant good Lord that whether I sleepe or wake liue or die I may sleepe wake liue and die vnto thee and to the glory of thy name and the saluation of my soule Lord blesse and defend all thy chosen people euery where Graunt our King a long happy raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the vertuous Princesse Elizabeth his wife together with all our Magistrates and Ministers comfort them who are in any misery neede or sickenesse Good Lord giue me grace to be one of those wise Virgins which may haue my heart prepared like a Lampe furnished with the Oyle of Faith and light of good works to meet the Lord Iesus the sweet bridegroome of my soule at his second and sodaine comming in glory Grant this good Father for Christ Iesus sake my only Sauiour and Mediator in whose blessed name and in whose owne words I call vpon thee as he hath taught me Our Father which c. Afterwards say Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O Holy and blessed spirit be with me and dwell in my heart this night and euermore Amen Then rising vp in a holy reuerence meditate as thou art putting off thy cloathes Things to be Meditated vpon as thou art putting off thy cloathes 1 THat the day is comming when thou must be as barely vnstript of al that thou hast in the world as thou art now of thy cloathes thou hast therefore heere but the vse of all things as a Steward for a time and that vpon accounts Whilest therefore thou art trusted with this Stewardship be wise and faithfull 2 When thou seest thy bed let it put thee in minde of thy graue which is now the bed of Christ For Christ by laying his holy body to rest three daies and three
worke should carie the honour of the day Neither doth the honourable title of the Lords day diminish the glory of the Sabbath but rather being added augments the dignity thereof as the name Israel added vnto Iacob made the Patriarch the more renowned The reason taken from the example of Gods resting from the worke of the creation of the world continued in force till the Sonne of God ceased from the worke of the Redemption of the world and then the former gaue place to the latter 4 Because it was foretold in the olde Testament that the Sabath should be kept vnder the New Testament on the first day of the weeke For first in the 110. Psalme which is a Prophesie of Christ and his kingdome it is plainely foretold that there should be a solemne day of Assembling wherein all Christs people should willingly come together in the beauty of holinesse Insomuch that no raine of peace shall be vpon those Families that in that feast will not goe vp to Ierusalem the Church to worship the King the Lord of Hoasts Now on what day this holy feast and assembly should bee kept Dauid sheweth plainlie in Psal. 118. which was a prophesie of Christ as appeares Matth. 21.42 Act. 4.11 Ephes. 2.20 as also by the consent of all the Iewes as Ierome witnesseth For shewing how Christ by his ignominious death should be as a stone reiected of the builders or chiefe rulers of Iudea and yet by this glorious resurrection should become the chiefe stone of the corner hee wisheth the whole Church to keepe holy that day wherupon Christ should effect this wonderful worke saying This is the day which the Lord hath made let vs reioyce be glad in it And seeing that vpon this day that which Peter saith of Christ appeareth to be true That God made him both Lord and and Christ. Acts 2.36 And therefore the whole Church vnder the New Testament must celebrate the day of Christs resurrection Rabbi Bachay also saw by the fall of Adam on the 6. day that on the same day Messias should finish the worke of mans redemption And alluding to the speech of Boaz to Ruth Sleepe vnto the morning that Messias should rest in his graue all their Sabbath day And he gathereth from that Speech Gen. 1. on the first day Let there be light that the Messias should rise on the First day of the weeke from death to life and cause the spirituall light of the Gospell to enlighten the world that lay in the shadow of darkenesse and death The Hebrew author of the Booke called Sedar Olam Rabba cap. 7. recordeth many memorable things which were done vpon the first day of the weeke as so many types that the chiefe worship of God should vnder the New Testament be celebrated vpon this day As That on this day the cloude of Gods Maiesty first sate vpon his people Aaron and his children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publikely vnto God The first day wherein fire descended from heauen The first day of the world of the yeere of moneths of the weeke c. All shadowing that it should be first and chiefe holy-day of the New Testament Saint Austen prooueth by diuers places and reasons out of the holy Scripture that the Fathers and all the holy Prophets vnder the Old Testament did foresee and know that our Lords day was shadowed by their 8. day of Circumcision And that the Sabath should be changed from the 7. day to the 8. or first day of the weeke And Iunius out of Cyprian saith that Circumcision was commanded on the 8. day as a Sacrament of the 8. day when Christ should arise from the dead The Councell Foro Iuliense affirmes that Esay Prophesied of the keeping of the Sabath vpon the first day of the weeke If this mystery was so clearely seene by the Fathers vnder the shaddowes of the Old Testament sure the God of this world hath deepely blinded their mindes who cannot see the truth thereof vnder the shining light of the Gospell Therefore this change of the Sabath day vnder the New was nothing but a fulfilling of that which was prefigured and foreprophesied vnder the old Testament 5 According to their Lords minde and commandement and the derection of the holy Ghost which alway assisted them in their Ministeriall office the Apostles in all the Christian Churches which they planted ordained that the Christians should keepe the holy Sabath vpon that seauenth day which is the first day of the weeke Concerning the gathering for the Saints as I haue ordained in the Churches of Galatia so doe yee also Euery first day of the weeke c. When ye come together in the Church being the Lords day to eate the Lord Supper to remember and shew the Lords death till he come c. In which words note 1 That the Apostle ordained this day to bee kept holy therefore a diuine Institution 2 That the day is named the first day of the weeke therefore not the Iewish seauenth or any other 3 Euery first day of the weeke which sheweth a perpetuity 4 That it was ordained in the Churches of Galatia as well as of Corinth and hee setled one vniforme order in all the Churches of the Saints therefore it was vniuersall 5 That the exercises of this day were collections for the poore which appeares by Act. 2.42 and Iustine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after Prayers Preaching of the Word and administration of the Sacraments therefore it was spirituall 6 That he will haue the collection though necessary remoued against his comming lest it should hinider his preaching but not their holy meeting on the Lords day for it vvas the time ordained for the publike worship of the Lord which argueth a necessity And in the same Epistle Saint Paul protesteth that he deliuered them none other ordinance or doctrine but what hee had receiued of the Lord. Insomuch that hee chargeth them that If any man thinke himselfe to bee a Prophet or spirituall let him acknowledge that the things that I write vnto you are the commandements of the Lord. But he wrote vnto them and ordained among them to keepe their Sabbath on the first day of the weeke therefore to keepe the Sabbath on that day is the very commandement of the Lord. And how can hee be eyther a true Prophet or haue any grace of Gods Spirit in his heart who seeing so clearely the Lords day to haue beene instituted and ordained by the Apostles vvill not acknowledge the keeping holy of the Lords day to be a Commandement of the Lord The Iewes confesse this change of the Sabbath to haue beene made by the Apostles Pet. Alphons in Dialog contr Iudaeos tit 12. they are therefore more blinde and sottish then the Iewes who prophanely denie it At Troas likewise
then to dance vpon the Sabbath day Now in the name of Almighty God who rested hauing created Heauen and Earth and of his eternall Sonne Iesus the Redeemer of his Church who shall shortly come on the dreadfull day of doome to iudge all men according to the obedience which they haue shewed to his commandements I require thee who readest these words as thou wilt answere before the face of Christ and all his holy Angels at that day that thou better weigh and consider whether dauncing stage-playing masking carding dicing tabling chesse-playing bowling shooting Beare-baiting carowsing tippling and such other fooleries of Robbin-Hood Morrice-daunces Wakes and May-games be exercises that GOD will blesse and allowe on the Sabbath day And seeing that no action ought to bee done that day but such as whereby we either blesse God or looke to receiue a blessing from God how darest thou doe those things on that blessed day on which thou darest not to pray to God to bestow a blessing on it to thy vse Heare this and tremble at this O prophane youth of a prophane age O heart all frozen and voide of the feeling of the grace of God! that hauing euery day in sixe euery houre in euery day euery minute in euery houre so tasted the sweet mercy of thy God in Christ vvithout which thou haddest perished euery moment Yet canst not finde in thy corrupt and irreligious heart to spend in thy Masters seruice that one day of the weeke which he hath reserued for his owne praise and worship Let men in defence of their prophanenesse obiect what they will and answere what the Diuell puts in their mouthes yet I would wish them to remember that seeing it is an ancient Tradition in the Church that the Lords second comming shall be vpon the Lords day how little ioy they should haue to be ouertaken in those carnall sports to please themselues when their Master should finde them in spirituall exercises seruing him The prophanest wretch would then wish rather to be taken kneeling at prayers in the Church then skipping like a Goate in a daunce If this cannot moue yet I would wish our impure gallants to remember that whilest they thus daunce on the Lords day contrary to the Lords commandement they doe but daunce about the pits brinke and they know not which of them shall first fall therein Whereinto being once fallen without repentance no greatnesse can exempt them from the vengeance of that great GOD whose commandement contrary to their knowledge and conscience they doe thus presumptuously transgresse If then Gods commandement cannot deterre thee nor Gods word aduise thee I say no more but what Saint Iohn said before me he which is filthy let him be filthy still For the second 2 The consecration of the Sabbaths rest consists in performing three sorts of duties First before Secondly at Thirdly after the publike exercises of the Church The duties to be performed before the publike exercises are 1 To giue ouer working betimes on the Eue that thy body may bee the more refreshed and thy minde the better fitted to sanctifie the Sabbath on the next day For want of this preparation thy selfe and thy seruants being tyred with labour and watching the night before are so heauy that when you should be seruing God and hearing what his spirit saith vnto the Church for your soules instruction you cannot holde vp your heads for sleeping to the dishonour of God the offence of the church and the shame of your selues therfore the Lord commands vs not only to keepe holy but also to remember afore-hand the Sabbath day to keepe it holy by preparing our harts remouing all busines that might hinder vs to consecrate it as a glorious day vnto the Lord. Therefore vvhereas the Lord in the other Commandements doth but eyther bid or forbid hee doth both in this commandement and that with a speciall memorandum As if a Master should charge his Seruant to looke well vnto tenne things of great trust but to haue a more speciall care to remember one of those ten for diuers vvaightie reasons should not a faithfull Seruant that loues his Masteâ— shew a more speciall care vnto that thing abouâ— all other businesse Thus Moses taught the people ouer-night to remember the Sabbath and it vvas a holy custome among our fore fathers when at the ringing to Prayer on the Eue before the Husbandman would giue ouer his labour in the field and the Tradesman his worke in the Shoppe and goe to Euening Prayer in the Church to prepare their soules that their minds might more cheerefully attend Gods worship on the Sabbath day 2 To possessâ— that night thy vessell in holinesse and honour that thou maist present thy Soule more purely in the sight of GOD the next morning 3 To rise vp earely in the morning on the Sabbath day Be carefull therefore to rise sooner on this day then on other dayes by how much the seruice of GOD is to be preferred before all earthly businesses For there is no Master to serue so good as God and in the end no worke shall be better rewarded then his seruice 4 When thou art vp consider with thy selfe what an impure sinner thou art and into what an holy place thou goest to appeare before the most holy GOD vvho seeth thy heart and hateth all impuritie and hypocrisie Examine thy selfe therefore before thou goest to Church what grieuous sinnes thou hast committed the weeke past confesse them vnto God and earnestly pray for the pardon and forgiuenesse of them And so reconcile thy selfe with God in Christ Renew thy vowes to vvalke more conscionably and pray for an increase of those graces which thou hast and a supply of those which thou wantest But especially pray that thou maist haue Grace to heare the Word of God read and preached vvith profit and that thou maist receiue the holy Sacrament vvith comfort If it be a Communion day that God by his holy Spirit vvould assist the Preacher to speake something that may â—ill thy sinne and comfort thy soule which thou maist doe in this or the like sort A Morning Prayer for the Sabbath day O Lord most high O God eternall all whose Workes are glorious and whose Thoughts are very deepe there can be no better thing then to praise thy Name and to declare thy louing kindnesse in the morning on thy holy and blessed Sabbath day For it is thy will and commandement that wee should sanctifie this day in thy seruice and prayse and in the thankefull remembrance as of the creation of the World by the power of thy Word so of the redemption of mankind by the death of thy Sonne Thine O Lord I confesse is greatnesse and power and glory and victory and praise for all that is in heauen and earth is thine Thine is thy Kingdome O Lord and thou excellest as head ouer all both riches and honour come of thee
manner how and person with whom it was committed Secondly the Maiesty of God against whom it was done and the rather because thou didest such things against him since he became a Father vnto thee and bestowed so many sweet blessings in bountifull manner vpon thee Thirdly in considering the curses which GOD hath threatned for thy sinne how grieuously GOD hath plagued others for the same faults and how that no meaâ—es in heauen or earth could deliuer thee from being eternally damned for them had not the Sonne of God so louingly dyed for thee Lastly that if GOD loues thee hee must chasten thee ere it be long with some grieuous affliction vnlesse thou doest preuent him by speedy and vnfained repentance Let these and the like considerations so pricke thy heart with sorrow that melting for remorse within thee it may be dissolued into a fountaine of teares trickling downe thy mournfull cheekes This mourning is the beginning of true fasting and therefore oft times put for fasting the first and principall part for the whole action 2 Of the bewailing of thine owne estate Bewailing or lamentation is the powring out of the inward mourning of the heart by the outward moanes of the voice and teares of the eyes With such filial earnestnesse and importunity in prayer as our heauenly father well pleased Nay when it is the fruits of his spirit and the effects of our faith hee cannot be displeased with it For if hee heard the moanes which extremity wrung from Ismael and Hagar and heareth the cry of the young Rauens and roaring of Lyons how much rather will hee heare the mournefull lamentation which his owne children make vnto him in their miserie 3 Of the humble confession of sinnes In this action thou must deale plainely with God and acknowledge all thine offences not onely in generall but also in particuler this hath been the manner of all Gods children in their fasts First because that without Confession thou hast no promise of mercy or forgiuenesse of sinnes Secondly that so thou maiest acknowledge GOD to be iust and thy selfe vnrighteous Thirdly that by the numbring of thy sinnes thy heart may be the more humbled and pulled downe Fourthly that it may appeare that thou art truely penitent for till GOD hath giuen thee grace to repent thou wilt be more ashamed to confesse thy fault then to commit thy sinne The plainer thou dealest in this respect with God the more gracious will GOD deale with thee for if thou doâ—st acknowledge thy sinnes God is faithfull and iust to forgiue thee thy sinnes and the bloud of Iesus Christ his sonne will cleanse thee from all thy sinnes To helpe thee the better to performe these 3. parts of penitency thou maist diligently reade such Chapters and portions of the holy Scriptures as doe chiefly concerne thy particuler sinnes that thou maiest see Gods curse and iudgements on others for the like sinnes and bee the more humbled thy selfe Thus farre of the first part of Repentance which is Penitencie The other Part which is Amendement of life consists First in deuoute Prayer Secondly in deuoute Actions The deuout Prayer which we make in time of fasting is either Deprecation of euill or crauing needefull good things Deprecation of euil is when thou beseechest GOD for Christ thy mediator sake to pardon vnto thee those sins which thou hast confessed and to turne from thee those Iudgements which are due vnto thee for thy sinnes And as Benhadad because hee heard That the King of Israel was mercyful prostrated himselfe vnto him with a Rope about his necke so because thou knowest that the King of heauen is mercifull cast downe thy selfe in his presence in all true signes of humiliation especially seeing he calleth vpon thee to come vnto him in thy troubles and doubtlesse thou shall finde him mercifull The Crauing of needefull good things is First a feruent and faithfull begging of God to seale by his spirit in thy heart the assurance of the forgiuenesse of all thy sins Secondly to renewe thy heart by the holy Ghost so that sinne may daily decay and righteousnesse more and more increase in thee Lastly in desiring a supply of faith patience chastity and all other graces which thou waâ—â—est and an increase of those which God of his mercy hath bestowed vpon thee already Thus farre of Prayer in fasting The deuoute Actions in fasting are two First Auoiding euill Secondly doing good 1 Of auoiding euill This Abstinence from euill is that which is chiefly signified by thy abstinence from foode c. and is the cheife ende of fasting as the Niniuites very well knew A day of fast and not fasting from sinne the Lord abhorreth It is not the vacuity of the stomacke but the puritie of the heart that GOD respecteth If therefore thou wouldest haue God to turne from thee the euill of affliction thou must first turne away from thy selfe the euill of transgression And vvithout this fasting from euil thy fast sauours more noysome to God then thy breath doth to man This made God so often to reiect the fast of the Iewes And as thou must endeauour to auoide all sinne so especially that sinne wherewith thou hast prouoked God either to shake his rod at thee or already to lay his chastening hand vpon thee And doe this with a resolution by the assistance of Gods grace neuer to commit those sins againe For vvhat shall it profit a man by abstinence to humble his body if his minde swels with pride Or to forbeare wine and strong drinke and to be drunke with wrath and malice Or to let no flesh goe into thy belly when lies slanders and ribauldrie vvhich are vvorse then any meate comes out at thy mouth To abstaine from meate and to doe mischiefe is the Diuels fast vvho doth euill and is euer hungry 2 Of doing good workes The good workes vvhich as a Christian thou must doe euery day but especially on thy fasting day are either the workes of Piety to GOD or the works of Charity tovvards thy brethren First the workes of Pietie to GOD are the Practise of all the former duties in the sincerity of a good Conscience and in the sight of GOD. Secondly the workeâ— of Charity towards our brethren are forgiuing wrongs remitting debts to the poore that are not vvell able to pay but especially in giuing Almes to the poore that vvant reliefe and sustenance Else wee shall vnder pretence of godlinesse practise miserablenesse like those who will pinch their owne bellies to defraud their labouring Seruants of their due allowance As therefore Christ ioyned Fasting Prayer and Almes together in precept so must thou ioyne them together with Cornelius in practise And therefore be sure to giue at the least so much to the poore on thy Fasting day as thou vvouldest haue spent in thine owne diet if thou haddest
oath of fidelity to serue the one onely true God and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death Christ once offered and by which he finished the sacrifice of the Law and effected eternall redemption and righteousnesse for all beleeuers And so to remaine for euer a publike marke of profession to distinguish Christians from all sects and false religions And seeing that in the Masse there is a strange Christ adored not hee that was borne of the Vigin Marie but one that is made of a wafer Cake and that the offering vp of this breaden-god is thrust vpon the Church as a propitiatorie sacrifice for the Quicke and the dead all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and earth are to detest the Masse as that Idoll of indignation which is most derogatory to the all-sufficient World-sauing-merits of Christs death and passion For by receiuing the Sacrament of the Lords Supper we al sweare that all reall sacrifices are ended by our Lords death and that his body and bloud once crucified and shed is the perpetuall food and nourishment of our Soules 2. How to consider thine owne vnworthinesse A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD. Search therefore what duties thou hast omitted and what vices thou hast committed contrary to euery one of the Commandements remembring that without repentance and Gods mercy in Christ the Curse of God containing all the miseries of this life and euerlasting torments in Hel fire when this is ended is due to the breach of the least of Gods commandements And hauing taken a due surueigh both of thy sins miseries retire to some secret place and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence bowing thy knees to the earth smiting thy breast with thy fists and bedewing thy cheekes with thy teares confesse thy sins and humbly aske him mercie and forgiuenesse in these or the like wordes An humble Confession of sins to be made vnto God before the receiuing of the holy Communion O GOD and heauenly Father when I consider the goodnesse which thou hast euer shewed vnto me and the wickednesse which I haue committed against heauen and against thee I am ashamed of my selfe and confusion seemes to couer my face as a vaile for which of thy commandements haue I not transgressed Oh Lord I stand heere guilty of the breach of all thy holy Lawes For the loue of my heart hath not so entirely cleaued vnto thy Maiesty as to vaine and earthly things I haue not feared thy iudgements to deterre me from sinnes nor trusted to thy promises to keepe from doubting of my temporall or from despairing of mine eternall state I haue made the rule of thy diuine worship to be what my minde thought fit not what thy word prescribed finding my heart more proane to remember my blessed Sauiour in a painted picture of mans deuise rather then to behold him crucified in his Word and Sacraments after his owne ordinance Where I should neuer vse thy name whereat all knees doe bow but with religious reuerence nor any part of thy worship without due preparation and zeale I haue blasphemously abused thy holy name to rash and customary oathes yea I haue vsed oathes by thy sacred name as false couers of my filthy sinnes And I haue been present at thy seruice oft times more for ceremony then conscience and to please men more then to please thee my gracious GOD. Where I should sanctifie thy Sabath day by being present at the publike exercises of the Church and by meditating priuately on the word and workes of GOD and by visiting the sicke and relieuing of my poore brethren Alas I haue thought those holy Exercises a burden because they hindred my vaine sports yea I haue spent many of thy Sabbaths in my owne prophane pleasures without being present at any part of thy diuine worship Where I should haue giuen all due reuerence to my Naturall Ecclesiasticall and Politique Parents I haue not shewed that measure of duetie and affection to my Parents which their care and kindnesse hath deserued I haue not had thy Ministers in such singular loue for their workes sake as I ought but I haue taunted at their zeale and hated them because they reproued mee iustly And I haue carryed my selfe contemptuously against my Magistrates Ministers though I knew that it is thine ordinance that I should be obedient vnto them Where I should be slow to wrath and ready to forgiue offences and not suffered the Sunne to goe downe vpon my wrath but to doe good for euill louing my very enemies for thy sake I alas for one sory word haue burst out into open rage harbouring thoughts of mischiefe in my heart I haue preferred to feede on mine owne malice rather then to eate of thy holy Supper Where I should keepe my minde from all filthy lusts and my body from all vncleannesse O Lord I haue defiled both and made my heart a Cage of all impure thoughts and my minde a very Stie of the vncleane Spirit Yea the remedie which thou Lord hast ordained for continencie could not containe me vvithin the bounds of Chastitie for by doating on beautie whose ground is but dust Sathan hath bewitched my flesh to lust after strange flesh Where I should haue liued in vprightnesse giuing euery man his due being contented vvith mine owne estate and liuing conscionably in my lawfull calling should be ready according to mine abilitie to lend and giue vnto the poore ô Lord I haue by oppression extortion Bribes cauilation and other indirect dealings vnder pretence of my Calling and Office robbed and purloyned from my fellow Christians yea I haue deceiued and suffered Christ where I vvas trusted many a time in his poore members to stand hungry cold naked at my dore and hungry cold and naked to goe away succourlesse as hee came and when the leanenesse of his cheekes pleaded pitty the hardnes of my hart would shew no compassion Where I should haue made conscience to speake the truth in simplicitie vvithout any falshood prudently iudging aright and charitably construing all things in the best part and should haue defended the good name and credit of my neighbour alas vile wretch that I am I haue belyed and slaundered my fellow-Brother and as soone as I heard an ill report I made my tongue the instrument of the Diuell to blazon that abroad vnto others before I knew the truth of it my selfe I was so farre from speaking a good word in defence of his good name that it tickled my heart in secret to heare one that I
vvho came to Christ for mercy went euer away vvithout his errand Bathe thou likewise thy sicke Soule in this fountaine of Christs bloud and doubtlesse according to his promise Zach. 13.1 thou shalt be healed of all thy sinnes and vncleannesse Not sinners therefore but they who are vnwilling to repent of their sinnes are debarred this Sacrament Fiftly meditate that Christ left this Sacrament vnto vs as the chiefest token pledge of his loue not when wee vvould haue made him a King Iohn 6.15 which might haue seemed a requitall of kindnesse but vvhen Iudas and the High Priest were conspiring his death therefore vvholy of his meere fauour When Nathan would shew Dauid how entirely the poore man loued his sheepe that was killed by the rich man hee gaue her said hee to eate of his owne morsels and of his owne Cup to drinke 2 Sam. 12.3 and must not then the loue of Christ to his Church be vnspeakeable when hee giues her his owne flesh to eate and his owne bloud to drinke for her spirituall and eternall nourishment If then there be any loue in thine heart take the Cuppe of saluation into thy hand and pledge his loue with loue againe Psal. 116.11 Sixtly when the Minister beginneth the holy consecration of the Sacrament then lay aside all praying reading and all other cogitations whatsoeuer and settle thy meditation onely vpon those holy actions and rites which according to Christs Institution are vsed in and about the holy Sacrament For it hath pleased God considering our weaknesse to appoint those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces When therefore thou seest the Minister putting apart Bread and Wine on the Lords Table and consecrating them by Prayers and the rehearsall of Christs Institution to be a holy Sacrament of the blessed Body and Bloud of Christ then meditate how GOD the Father of his meere loue to mankinde set apart and sealed his onely begotten Sonne to be the all-sufficient meanes and onely Mediator to redeeme vs from sinne and to reconcile vs to his grace and to bring vs to his Glory When thou seest the Minister breake the Bread being blessed thou must meditate that Iesus Christ the eternall Sonne of GOD was put to death and his blessed Soule and Body vvith the sense of Gods anger broken asunder for thy sinnes as verely as thou now seest the holy Sacrament to be broken before thine eyes And withall call to minde the hainousnesse of thy sinnes and the greatnesse of Gods hatred against the same seeing Gods Iustice could not be satisfied but by such a Sacrifice When the Minister hath blessed and broken the Sacrament and is addressing himselfe to distribute it then meditate The King who is the Master of the feast stands at the Table to see his guests and looketh vpon thee whether thou hast on thee thy Wedding garment thinke also that all the holy Angels who attend vpon the Elect in the Church and doe desire to behold the celebration of these holy Mysteries doe obserue thy reuerence and behauiour Let thy Soule therefore whilest the Minister bringeth the Sacrament vnto thee offer this or the like short Prayer vnto Christ. A sweet Soliloquie to be said betwixt the Consecration and receiuing of the Sacrament IS it true indeed that GOD will dwell on earth behold the Heauen and the Heauen of Heauens are not able to containe thee how much more vnable is the soule of such a sinfull câ—itife as I am to receiue thee But seeing it is thy blessed pleasure to come thus to suppe with me and to dwell in mee I cannot for ioy but burst out and say What is man that thou art so mindfull of him and the Sonne of man that thou so regardest him What fauour soeuer thou vouchsafest mee in the abundance of thy Grace I will freely confesse what I am in the wretchednesse of my Nature I am in a vvord a carnall Creature vvhose very soule is sold vnder sinne a wretched man compassed about with a body of death yet Lord seeing thou callest here I come and seeing thou callest sinners I haue thrust my selfe in among the rest and seeing thou callest all with their heauiest loades I see no reason why I should stay behinde O Lord I am sicke and whither should I goe but vnto thee the Physitian of my Soule Thou hast cured many but neuer didst thou meete vvith a more miserable patient for I am more leaprous then Gehazi more vncleane then Magdalene more blinde in Soule then Bartimeus vvas in Body for I haue liued all this while and neuer seene the true light of thy Word My Soule runnes with a greater fluxe of sinne then vvas the Hemorisse issue of bloud Mephiboseth was not more lame to goe then my soule is to walke after thee in loue Ieroboams Arme was not more withered to strike the Prophet then my hand is maimed to relieue the poore Cure me O Lord and thou shalt doe as great a worke as in curing them all And though I haue all their sinnes and sores yet Lord so abundant is thy grace so great is thy skill that if thou wilt thou canst with a word forgiue the one and heale the other And vvhy should I doubt of thy good will when to saue mee will cost thee now but one louing smile vvho shewedst thy selfe so willing to redeem me though it should cost thee all thy heart bloud and now offerest so gratiously vnto mee the assured pledge of my redemption by thy bloud Who am I O Lord God and what is my merit that thou hast bought me with so deare a price It is meerely thy mercie and I O Lord am not worthy the least of all thy mercies much lesse to be a partaker of this holy Sacrament the greatest Pledge of the greatest mercy that euer thou diddest bestow vpon those sonnes of men whom thou louest How might I in respect of mine owne vnworthynesse cry out for feare at the sight of thy holy Sacrament as the Philistimes did when they saw the Arke of God come into the assembly Woe now vnto me a sinner But that thy Angel doth comfort me as he did the women Feare thou not for I know that thou seekest Iesus which was crucified It is thou indeed that my soule seeketh after And heere thou offerest thy selfe vnto me in thy blessed Sacrament If therefore ELIZABETH thought her selfe so much honoured at thy presence in the wombe of thy blessed mother that the babe sprange in her bellie for ioy how should my soule leape within mee for ioy now that thou commest by thy holy Sacrament to dwell in my heart for euer Oh what an honour is this that not the mother of my Lord but my Lord himselfe should come thus to visit me Indeede Lord I confesse with the faithfull Centurion that I am not worthy that thou shouldest
come vnder my roofe and that if thou didst but speake the word onely my soule should be saued Yet seeing it hath pleased the riches of thy grace for the better strengthning of my weakenesse to seale thy mercy vnto mee by thy visible signe as well as by thy visible word In all thankefull humiliâ—y my soule speakes vnto thee with the blessed Virgin Behold the handmaide of the Lord be it vnto me according to thy word Knocke thou Lord by thy word and Sacraments at the doore of my heart and I will like the Publicane with both my fists knocke at my breast as fast as I can that thou maiest enter in and if the dore will not open fast enough breake it open O Lord by thine Almighty power and then enter in and dwell there for euer that I may haue cause with Zacheus to acknowledge that this day saluation is come into my house And cast out of me whatsoeuer shall be offensiue vnto thee for I resigne the whole possession of my heart vnto thy sacred Maiestie entreating that I may not liue henceforth but that thou maist liue in mee speake in me worke in me and so to gouerne me by thy spirit that nothing may be pleasing vnto me but that which is acceptable vnto thee That finishing my course in the life of grace I may afterwards liue with thee for euer in thy kingdome of glory Grant this O Lord Iesu for the merits of thy death and bloodshedding Amen When the Minister bringeth towards thee the bread thus blessed and broken and offering it vnto thee bids thee Take eate c. Then meditate that Christ himselfe commeth vnto thee both offreth and giueth indeed vnto thy faith his very body blood with al the merits of his death and passion to feed thy soule vnto eternal life as surely as the minister offereth giueth the outward signes that feeds thy body vnto this temporall life The bread of the Lord is giuen by the Minister but the bread which is the Lord is giuen by Christ himselfe When thou takest the bread at the Ministers hand to eate it then rouse vp thy soule to apprehend Christ by faith to apply his merits to heale thy miseries Embrace him as sweetly with thy faith in the Sacrament as euer Simeon hugde him with his armes in his swadling clouts When thou eatest the bread imagine that thou seest Christ hanging vpon the Crosse and by his vnspeakeable torments fully satisfying Gods iustice for thy sinnes and striue to be as verily pertaker of the spirituall grace as of the elementall signes For the truth is not absent from the signe neither doth Christ deceiue when he saith This is my body but he giueth himselfe indeede to euery soule that spiritually receiues him by faith For as ours is the same Supper which Christ administred so is the same Christ verily present at his owne Supper not by any Papall Transubstantiation but by a Sacramentall participation whereby he doth truly feede the faithfull vnto eternall life not by comming downe out of heauen vnto thee but by lifting thee vp from the earth vnto him According to that old saying Sursum corda Lift vp your hearts and where the carkase is thither will the Eagles resâ—â—t Mat. 24 When thou seest the wine brought vnto thee apart from the bread then remember that the bloud of Iesus Christ was as verily separated from his body vpon the Crosse for the remission of thy sinnes And that this is the seale of that new couenant which GOD hath made to forgiue all the sinnes of al penitent sinners that beleeue the merits of his bloodâ—heding For the wine is not a Sacrament of Christs blood contained in his â—eines but as it was shed out of his body vpon the Crosse for the remission of the sinnes of all that beleeue in him As thou drinkest the wine and pourest it out of the Cup into thy stomacke meditate and beleeue that by the merits of that bloud vvhich Christ shed vpon the Crosse all thy sinnes are as verely forgiuen as thou hast now drunke this Sacramentall Wine and hast it in thy stomach And in the instant of drinking settle thy meditation vpon Christ as he hanged vpon the Crosse as if like Mary and Iohn thou did see him nailed and his bloud running downe his blessed side out of that gastfull wound vvhich the Speare made in his innocent heart wishing thy mouth closed to his side that thou mightest receiue that precious bloud before it fell to the dustie earth And yet the actuall drinking of that reall bloud with thy mouth vvould be nothing so effectuall as this Sacramentall drinking of that bloud spiritually by Faith For one of the Souldiers might haue drunke that and beene still a reprobate but vvhosoeuer drinketh it spiritually by Faith in the Sacrament shall surely haue the Remission of his sinnes and Life euerlasting As thou feelest the Sacramentall Wine vvhich thou hast drunke warming thy cold stomach so endeuour to feele the Holy Ghost cherishing thy soule in the ioyfull assurance of the forgiuenesse of all thy sinnes by the merits of the bloud of Christ. And to this end God giueth euery faithfull soule together with the Sacramentall bloud the holy Ghost to drinke Wee are all made to drinke into one Spirit And so lift vp thy minde from the contemplation of Christ as hee vvas crucified vpon the Crosse to consider how hee now sits in glory at the right hand of his Father making intercession for thee by presenting to his Father the vnualuable meâ—its of his death which hee once suffered for thee to appease his Iustice for the sins which thou dost daily commit against him After thou hast eaten and drunke both the Bread and Wine labour that as those Sacramentall Signes do turne to the nourishment of thy body and by the digestion of heate become one with thy substance so by the operation of Faith and the Holy Ghost thou maist become one vvith Christ and Christ with thee and so maist feele thy Communion with Christ confirmed and encreased daily more and more That as it is vnpossible to separate the Bread and Wine digested into the bloud and substance of thy body so it may be more vnpossible to part Christ from thy Soule or thy Soule from Christ. Lastly as the Bread of the Sacrament though confected of many graines yet makes but one Bread so must thou remember that though all the faithfull are many yet are they all but one Mysticall Body whereof Christ is Head And therefore thou must loue euery Christian as thy selfe and a member of thy body Thus farre of the duties to be done at the receiuing of the holy Sacrament called Meditation 3 Of the duties which we are to performe after receiuing of the holy Communion called Action or Practise THe duetie vvhich vvee are to performe after the receiuing of the Lâ—rds Supper is called Action or
of late either beene quite concealed vtterly ouerthrowne or by cauils and quirckes of Law frustrated or altered whereas by the Law of God the will of the dead should not be violated but all his godly intentions conscionably performed and fulfilled as in the sight of God Who in the day of the Resurrection will bee a iust Iudge both of the quicke and dead And if any thing should hap in his Will to be ambiguous or doubtfull it should be construed as it might come neerest to the honour of GOD and the honest intention of the Testator But let the vengeance due to such vnchristian deedes light on the Actors that doe them not on the kingdome wherein they are suffered to be done And let other Rich men bee warned by such wretched examples not to marry their mindes to their money as that they will doe no good with their goodes till death diuorceth them Considering therefore the shortnesse of thine owne life and the vncertainety of others iust dealings after thy death in these vniust daies Let me aduise thee whom GOD hath blessed with ability and an intent to doe good to become in thy life time thine owne Administrator make thine owne handes thine Executors and thine owne eies thy ouerseers cause thy lanthorne to giue her light before thee and not behinde thee giue God the glory and thou shalt receiue of him in due time the reward which of his grace mercy he hath promised to thy good workes 4 Hauing thus set thy house and soule in order if the determined number of thy daies be not expired God will either haue mercy vpon thee and say Spare him O killing malady that he goe not downe into the pit for I haue receiued a reconciliation Or els his Fatherly prouidence will direct thee to such a Physitian and to such meanes as that by his blessing vpon their endeauours thou shalt recouer and bee restored to thy former health againe But in any wise take heede that thou nor none for thee send vnto sorcerers wisards â—harmers or enchaunters for helpe for this were to leaue the God of Israel and to goe to Baalzebub the God of Ekron for helpe as did wicked Ahaziah and to breake thy vow which thou hast made with the blessed Trinity in thy Baptisme and bee sure that GOD will neuer giue a blessing by those meanes which he hath accursed But if hee permits Satan to cure thy body feare lest it tend to the damnation of thy soule thou art tried beware 5 When thou hast sent for the Physitian take heede that thou put not thy trust rather in the Physitian then in the Lord as Aza did of whom it is said that hee sought not the Lord in his disease but to the Physitians which is a kinde of Idolatrie that will increase the Lords anger and make the Physicke receiued vneffectuall Vse therefore the Physitian as Gods Instrument and Physicke as Gods meanes And seeing it is not lawfull without Prayer to vse ordinarie foode 1 Tim. 4.4 much lesse extraordinary Physicke whose good effect depends vpon the blessing of GOD. Before thou takest thy Physicke pray therefore heartily vnto GOD to blesse it vnto thy vse in these or the like vvords A Prayer before taking of Physicke O Mercifull Father who art the Lord of health and of sickenesse of life and of death who killest and makest aliue who bringest downe to the graue and raisest vp againe I come vnto thee as to the onely Physitian who canst cure my soule from sinne and my body from sicknesse I desire neither life nor death but referre my selfe to thy most holy will For though wee must needes dye and bring dead our liues are as water spilt on the ground which cannot be gathered vp againe Yet hath thy gratious prouidence whilest life remaineth appointed meanes vvhich thou vvilt haue thy children to vse and by the lawfull vse thereof to expect thy blessing vpon thine owne meanes to the curing of their sicknesse and restitution of their health And now O Lord in this my necessitie I haue according to thine ordinance sent for thy seruant the Physitian vvho hath prepared for mee this Physicke which I receiue as meanes sent from thy fatherly hand I beseech thee therefore that as by thy blessing on a lumpe of dry figs thou didst heale Ezekias sore that he recouered and by seauen times washing in the Riuer of Iordane didst clense Naaman the Syrian of his Leprosie and diddest restore the man that was blinde from his birth by annoynting his eyes with clay and spittle and sending him to wash in the poole of Siloam and by touching the hand of Peters wiues mother didst cure her of her Feauer and didst restore the Woman that touched the hemme of thy Garment from her bloudy issue So it would please thee of thine infinite goodnesse and mercy to sanctifie this Physicke to my vse and to giue such a blessing vnto it that it may if it be thy will and pleasure remoue this my sickenesse and paine and restore mee to health and strength againe But if the number of those dayes vvhich thou hast appointed for me to liue in this vale of misery be at an end and that thou hast sent this sickenesse as thy Messenger to call for mee out of this mortall life then Lord let thy blessed will be done for I submit my will to thy most holy pleasure Onely I beseech thee encrease my Faith and patience and let thy graâ—e and mercy be neuer wanting vnto mee but in the midst of all extremities assist mee with thy holy Spirit that I may willingly and chearefully resigne vp my Soule the price of thine owne bloud into thy most gracious hands and custodie Grant this O Father for Iesus Christ his sake to whom vvith thee and the holy Ghost be all honour and glory both now and euermore Amen Meditations for the sicke WHilest thy sicknes remaineth vse often for thy comfort these few Meditations taken from the ends wherefore GOD sendeth afflictions to his children Those are tenne 1 That by afflictions God may not onely correct our sinnes past but also vvorke in vs a deeper loathing of our naturall corruption and so preuent vs from falling into many other sins which otherwise vvee would commit like a good Father vvho suffers his tender Babe to scorch his finger in a candle that hee may the rather learne to beware of falling into a greater fire So that the childe of God may say with Dauid It is good for me that I haue beene afflicted that I may learne thy Statutes for before I was afflicted I went astray but now I keepe thy Word And indeede saith S. Paul wee are chastened of the Lord because wee should not be condemned with the World With one Crosse God maketh two cures the chastisement of sinnes past the preuention of
the poole of Bethesda streaming with fiue bloudy wounds not of a troubling Angell but of the Angell of Gods presence troubled with the wrath due to thy sinnes who descended into hell to restore thee to sauing health and heauen Returne not now with the Dogge to thine owne vomit nor like the washed sow to wallow againe in the mire of thy former sinnes and vncleannesse lest being intangled and ouercome againe with the filthinesse of sinne which now thou hast escaped thy latter ende prooue worse then thy first beginning Twice therefore doth our Sauiour Christ giue the same cautionary warning to healed sinners First to the man cured of his 38 yeeres disease Behold thou art made whole sinne no more lest a worse thing fall vnto thee Secondly to the woman taken in adultery Neither doe I condemne thee Goe thy way and sinne no more Teaching vs how dangerous a thing it is to relapse and fall againe into the former excesse of riot Take heede therefore vnto thy wayes and pray for grace that thou maiest apply thy heart vnto wisdome during that small number of dayes which yet remaine behinde And for thy present mercy and health imitate the thankefull Leaper and returne vnto God this or the like thanksgiuing A thankesgiuing to be said of one that is recouered from sickenesse O Gracious and mercifull Father who art the Lord of health and sickenesse of life and of death who killest and makest aliue who bringest downe to the graue and raisest vp againe who art the onely preseruer of all those that trust in thee I thy poore and vnworthy seruant hauing now by experience of my painefull sicknesse felt the gieuousnesse of misery due vnto sinne and the greatnesse of thy mercy in forgiuing sinners and perceiuing with what a fatherly compassiion thou hast heard my prayers and restored me to my health and strength againe doe heere vpon the bended knees of my heart returne with the thankefull Leaper to acknowledge thee alone to bee the God of my health and saluation and to giue thee the praise and glory for my strength and deliuerance out of that grieuous disease and malady and for thus turning my mourning into mirth my sickenesse into health and my death into life My sinnes deserued punishments and thou hast corrected me but hast not giuen me ouer vnto death I looked from the day to the night when thou wouldest make an end of me I did chatter like a Crane or a Swallow I mourned as a Doue when the bitternesse of sickenesse oppressed me I lifted vp mine eies vnto thee O Lord and thou didst comfort me for thou didst cast all my sinnes behinde thy backe and didst deliuer my soule from the pit of corruption and when I found no helpe in my selfe nor in any other creature saying I am depriued of the residue of my yeeres I shall see man no more among the inhabitants of the world then didst thou restore mee to health againe and gauest life vnto mee I found thee O Lord ready to saue me And now Lord I confesse that I can neuer yeelde vnto thee such a measure of thanks as thou hast for this benefit deserued at my hands And seeing that I can neuer bee able to repay thy goodnes with acceptable workâ— Oh that I could with Mary Magdalen testifie the â—oue and thankfulnes of my heart with abounding teares Oh what shall I be able to render vnto thee O Lord for al these benefits which thou hast bestowed vpon my soule Surely as in my sickenesse when I had nothing else to giue vnto thee I offered Christ and his merits vnto thee as a ransome for my sins so being now restored by thy grace vnto my health and strength and hauing no better thing to giue behold O Lord I doe heere offer vp my selfe vnto thee beseeching thee so to assist mee with thy holy spirit that the remainder of my life may wholly be spent in setting foorth thy praise and glory O Lord forgiue mee my former follies and vnthankefulnesse that I was not more careful to loue thee according to thy goodnesse nor to serue thee according to thy will nor to obey thee according to thy commandements nor to thanke thee according to thy benefits And seeing thou knowest that of my selfe I am not sufficient so much as to thinke a good thought much lesse to doe that which is good and acceptable in thy sight assist mee with thy grace and holy spirit that I may in my prosperity as deuoutely spend my health in thy seruice as I was eranest in my sickenesse to beg it at thy hands And suffer mee neuer to forget eyther this thy mercy in restoring mee to my health or those vowes and promises which I haue made vnto thee in my sickenesse With my new health renew in me O Lord a right spirit which may free mee from the slauery of sinne and establish my heart in the seruice of grace Worke in mee a greater detestation of all sinnes which were the causes of thy anger and my sicknesse and increase my faith in Jesus Christ who is the author of my health and saluation Let thy good spirit leade me in the way that I should walke and teach me to deny all vngodlines and worldly lusts to liue soberly righteously and godly in this world that others by my example may thinke better of thy truth And sith this time which I haue yet to liue is but a little respite and small remnant of daies which cannot long continue teach me O my God so to number my daies that I may apply my heart to that spiritual wisdome which directeth to saluation And to this end make me more zealous then I haue beene in religion more deuout in praier more feruent in spirit more carefull to heare and profit by the preaching of thy Gospell more helpefull to my poore brethren more watchfull ouer my waies more faithfull in my calling and euery way more aboundant in all good workes Let me in the ioyfull time of prosperity feare the euill day of affliction in the time of health thinke of sicknesse in the time of sickenesse make my selfe ready for death and when death approcheth prepare my selfe for iudgement Let my whole life be an expressing thankfulnesse vnto thee for thy grace and mercy And therefore O Lord I do here from the very bottome of my heart together with the thousand thousands of Angels the foure beasts and twenty foure Elders and al the creatures in Heauen and on the Earth acknowledge to be due vnto thee O Father which sitteth vpon the throne and to the Lambe thy Sonne who sitteth at thy right hand and to the holy spirit which proceedeth from both the holy Trinitie of persons in vnity of substance all praise honour glory and power from this time forth and for euermore Amen Meditations for one that is like to die IF thy sickenesse be like to encrease vnto death
temptation is ready to betray the soule By death the soule shall be deliuered from this thraldome and this corruptible body shall put on incorruption and this mortall immortality 1 Cor. 15.53 Oh blessed thrice blessed be that death in the Lord which deliuers vs out of so euill a world and freeth vs from such a body of bondage and corruption The 3. sort of Meditations to consider what good death will bring vnto thee 1 DEath bringeth the godly mans soule to enioy an immediate communion with the blessed Trinitie in euerlasting blisse and glorie 2 It translates his soule from the miseries of this world the contagion of sinne and society of sinners to the Citie of the liuing God the celestiall Hierusalem and to the company of innumerable Angels And to the assembly and congregation of the first borne which are written in Heauen and to God the Iudge of all and to the soules of iust men made perfect and to Iesus the Mediatour of the new Couenant 3 Death putteth the soule into the actuall and full possession of all the inheritance and happinesse which Christ hath either promised vnto thee in his word or purchased for thee by his bloud This is the good and happinesse whereunto a blessed death will bring thee And what truly religious Christian that is young would not wish himselfe olde that his appointed time might the sooner approach to enter into this celestiall Paradise where thou maiest exchange thy brasse for gold thy vanity for felicity thy vilenesse for honour thy bondage for freedome thy lease for an inheritance and thy mortall statâ— for an immortall life Hee that doth not daily desire this blessednesse aboue all things of all others he is lesse worthy to enioy it If Cato Vticensis and Cleombrotus two heathen men reading Platoes booke of the Immortality of the soule did voluntarily the one breake his necke the other runne vpon his sword that they might the sooner as they thought haue enioyed those ioyes What a shame is it for Christians knowing those things in a more excellent measure and manner out of Gods owne booke not to bee willing to enter into these heauenly ioyes especially when their Master cals for them thither If therefore there be in thee any loue of God or desire of thine owne happinesse or saluation when the time of thy departing draweth neere that time I say and manner of death which GOD in his vnchangeable counsell hath appointed and determined before thou wast borne yeeld and surrender vp willingly and cheerefully thy soule into the mercifull hand of Iesus Christ thy Sauiour And to this ende when thine end is come as the Angell in the sight of Manoah and his wife ascended from the Altar vp to heauen in the flame of the sacrifice so endeauour thou that thy Soule in the sight of thy friends may from the Altar of a contrite heart ascend vp to heauen in the sweete perfume of this or the like spirituall sacrifice of Praier A Prayer for a sicke man when he is tolde that he is not a man for this world but must prepare himselfe to goe vnto GOD. O Heauenly Father who art the Lord God of the spirits of all flesh and hast made vs these soules and hast appointed vs the time as to come into this world so hauing finished our course to goe out of the same The number of my daies vvhich thou hast determined are now expired and I am come to that vtmost bound which thou hast appointed beyond which I cannot passe I know O Lord that if thou entrest into iudgement no flesh can bee iustifyed in thy sight And I O Lord of all others should appeare most impure and vniust for I haue not fought that good fight for the defence of thy faith and religion with that zeal and constancy that I should but for feare of displeasing the world I haue giuen â—ay vnto sinnes and errours and for desire to please my flesh I haue broken all thy commandements in thought word and deede so that my sinnes haue taken such hold on me that I am not able to looke vp and they are moe in number then the haires of my head If thou wilt straightly marke mine iniquitiâ—s O Lord where shall I stand If thou waighest me in the ballance I shall be found too light For I am voide of all righteousnesse that might merit thy mercy and loaden with all iniquities that most iustly deserue thy heauiest wrath But O my Lord and my GOD for Iesus Christ thy Sonnes sake in whom only thou art wel pleased with all penitent and beleeuing sinners take pitty and compassion vpon mee who am the chiefe of sinners blot out all my sinnes out of thy remembrance and wash away all my transgressions out of thy sight with the pretious bloud of thy Sonne which I beleeue that he as an vndefiled Lambe hath shed for the clensing of my sinnes In this faith I liued in this faith I die beleeuing that Iesus Christ died for my sinnes and rose againe for my iustification And seeing that he hath endured that death and borne the burthen of that Iudgement which was due vnto my sinnes O Father for his death and passions sake now that I am comming to appeare before thy Iudgement seat acquite and deliuer me from that fearfull Iudgement which my sinnes haue iustly deserued And performe with me that gracious and comfortable promise which thou hast made in thy Gospell That whosoeuer beleeueth in thee hath euerlasting life and shall not come into Iudgement but shall passe from death vnto life Strengthen O CHRIST my faith that I may put the whole confidence of my saluation in the merits of thy obedience and blood Encrease O holy Spirit my patience lay no more vpon me then I am able to beare and enable mee to beare so much as shall stand with thy blessed will and pleasure O blessed Trinity in vnity my Creator Redeemer and Sanctifier vouchsafe that as my outward man doth decay so my inward man may more more by thy grace and consolation encrease and gather strength O Sauiour put my soule in a readinesse that like a wise Virgin hauing the wedding Garment of thy righteousnesse and holinesse shee may be ready to meete thee at thy comming with oyle in her lampe Marrie her vnto thy selfe that shee may bee one with thee in euerlasting loue and fellowship O Lord reproue Sathan and chase him away Deliuer my soule from the power of the dogge Saue me from the Lions mouth I thanke thee O Lord for all thy blessings both spirituall and temporall bestowed vpon me especially for my Redemption by the death of my Sauiour Christ. I thanke thee that thou hast protected me with thy holy Angelâ— from my youth vp vntil now Lord I beseech thee giue them a charge to attend
all euill malignant Spirits farre from him Make him more and more to loath this world and to desire to be loosed and to be with Christ. And when that good houre and time shall come wherein thou hast determined to call for him out of this present life giue him grace peaceably and ioyfully to yeeld vp his Soule into thy mercifull hands and doe thou receiue her into thy mercy and let thy blessed Angels carry her into thy Kingdome Make his last houre his best houre his last words his best words and his last thoughts his best thoughts And when the sight of his eyes are gone and his tongue shall faile to doe his office graunt O Lord that his Soule may with Stephen behold Iesus Christ in Heauen ready to receiue him and that thy Spirit within him may make requests for him with sighes which cannot be expressed Teach vs in him to reade and see our owne end and mortalitie and therefore to be carefull to prepare our selues for our last ends and put our selues in a readidinesse against the time that thou shalt call for vs in the like manner Thus Lord wee recommend this our deare Brother or Sister thy sicke Seruant vnto thy eternall grace and mercie in that Prayer vvhich Christ our Sauiour hath taught vnto vs. Our Father which art in Heauen c. Thy Grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy Spirit be with vs all and especially with this thy sicke seruant to the end and in the end Amen Let them reade often vnto the sicke some speciall Chapters of the holy Scriptures as The three first Chapters of the Booke of Iob. The 34. Chapter of Deutronomie The two last Chapters of Ioshua The 17. Chapter of the first of Kings The 2.4 and 13. Chapters of the second of Kings The 14. and 19. Chapters of Iob. The 38.40 and 65. Chapters of Isay. The Historie of the Passion of Christ. The 8. Chapter to the Romanes The 15. Chapter of the first Epistle to the Corinthians The 4. of the first Epistle to the Thessalonians The 5. Chapter of the second Epistle of Paul to the Corinthians The first and last Chapters of S. Iames. The 11. and 12. to the Hebrewes The first Epistle of Peter The three first and the three last Chapters of the Reuelation or some of these And so exhorting the sicke partie to waite vpon God by faith and patience till he send for him and praying the Lord to send them a ioyfull meeting in the Kingdome of Heauen and a blessed Resurrection at the last day they may depart at their pleasure in the peace of God Consolations against Impatiencie in sicknesse IF in thy sicknesse by extremitie of paine thou be driuen to Impatiencie meditate 1 That thy sinnes haue deserued the paines of Hell therefore thou maist vvith greater patience endure these fatherly corrections 2 That these are the scourges of thy Heauenly Father and the rod in his hand If thou diddest suffer with reuerence being a child the correction of thy earthly Parents how much rather shouldest thou now subiect thy selfe being the child of God to the chastisements of thy heauenly Father seeing it is for thine eternall good 3 That Christ suffered in his Soule and body farre grieuouser paines for thee therefore thou must more vvillingly suffer his blessed pleasure for thine owne good Therefore saith Peter Christ suffered for you leauing you an example that ye should follow his steps And Let vs saith Saint Paul runne with ioy the race that is set before vs looking vnto Iesus the author and finisher of our Faith who for the ioy that was set before him endured the Crosse c. 4 That these afflictions which now you suffer are none other but such which are accomplished in your Brethren that are in the world as witnesseth Peter Yea Iobs afflictions were farre more grieuous There is not one of the Saints vvhich now are at rest in heauenly ioyes but endured as much as you doe before they went thither yea many of them willingly suffered all the torments that Tyrants could inflict vpon them that they might come to those Heauenly ioyes whereunto you are now called And you haue a promise that the God of all grace after that you haue suffered a while will make you perfect stablish strengthen and settle you And that God of his fidelitie will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape that yee may be able to beare it 5 That God hath determined the time when thy affliction shall end as vvell as the time when it beganne Thirty eight yeeres were appointed to the sicke man at Bethesda's Poole Twelue yeeres to the Woman with the bloudy Issue Three Moneths to Moses Tenne dayes tribulation to the Angell of the Church of Smyrna Three dayes plague to Dauid Yea the number of the godly mans teares are registred in Gods Booke and the quantitie kept in his bottle The time of our troubles saith Christ is but a modicum Gods Anger lasts but a Moment saith Dauid A little season saith the Lord and therefore cals all the time of our paine but the houre of sorrow Dauid for the swiftnesse thereof compares our present trouble to a Brooke And Athanasius to a Shower Compare the longest misery that man endures in this life to the eternitie of heauenly Ioyes and they vvill appeare to be nothing And as the sight of a Sonne safe borne makes the Mother forget all her former deadly paine so the sight of Christ in Heauen vvho was borne for thee will make all these pangs of death to be quite forgotten as if they had neuer been like Stephen who as soone as hee saw Christ forgat his owne woundes with the horrour of the Graue and terrour of the stones and sweetly yeelded his Soule into the hands of his Sauiour Forget thine owne paine thinke of Christs wounds Be faithfull vnto the death and hee will giue thee the Crowne of eternall life 6 That you are now called to Repetitions in Christs Schoole to see how much Faith Patience and godlinesse you haue learned all this while and whether you can like Iob receiue at the hand of God some euill as vvell as you haue hitherto receiued a great deale of good as therefore you haue alwayes prayed Thy Will be done so be not now offended at this which is done by his holy will 7 That all things shall worke together for the best to them that loue God insomuch that neyther death nor life nor Angels nor Principalities nor Powers c. shall be able to separate vs from the loue of God which is in Iesus Christ our Lord. Assure your selfe that euery pang is a preuention of the paines of Hell euery respite an earnest of
life When therefore thou perceiuest thy soule departing from thy body pray with thy tongue if thou canst else pray in thy heart and minde these words fixing the eyes of thy soule vpon Iesus Christ thy Sauiour A Prayer at the yeelding vp of the Ghost O Lambe of God which by thy blood hast taken away the sinnes of the world haue mercy vpon me a sinner Lord Iesu receiue my spirit Amen When the sicke party is departing Let the faithfull that are present kneele downe and commend his Soule to God in these or the like words O Gratious God and mercifull father who art our refuge and strength and a very present helpe in trouble lift vp the light of thy fauorable countenance at this instant vpon thy seruant that now commeth to appeare in thy presence Wash away good Lord all his sinnes by the merits of Christ Iesus blood that â—hoâ— may neuer bee laide to his charge Increase his faith preserue and keepe safe his soule from the danger of the Diuell and his wicked Angels Comfort him with thy holy spirit cause him now to feele that thou art his louing Father and that hee is thy childe by Adoption and Grace Saue O Christ the price of thine owne blood and suffer him not to be lost whom thou hast bought so dearely Receiue his Soule as thou didst the penitent theefe into thy heauenly Paradise Let thy blessed Angels conduct him thither as they carried the soule of Lazarus and grant vnto him a ioyfull resurrection at the last day O 〈◊〉 heare vs for him and heare thine owne Sonne our onely Mediator that sits at thy right hand for him and vs all euen for the merits of that bitter death and passion which he hath suffered for vs In confidence whereof we now recommend his soule into thy fatherly hands in that blessed prayer which our Sauiour hath taught vs in all times of our troubles to say vnto thee Our Father c. Thus farre of the Practise of Piety in dying in the Lord. Now followeth the Practise of Piety in dying for the Lord. THE Practise of Piety in dying for the Lord is termed Martyrdome Martyrdome is the testimony which a Christian beareth to the doctrine of the Gospell by enduring any kinde of death to inuite many and to confirme all to embrace the truth thereof To this kinde of death Christ hath promised a crowne Be thou faithfull vnto the death and I will giue thee the crowne of life Which promise the Church so firmely beleeued that they termed Martyrdome it selfe a crowne and God to animate Christians to this excellent prize would by a prediction that Stephen the first Christian Martyr should haue his name of a crowne Of Martyrdome there are three kindes First Sola voluntate in will onely as Iohn the Euangelist who being boyled in a Cauldron of oyle came out rather annointed then sod and dyed of old age at Ephesus Secondly Solo opere in deede onely as the innocents of Bethleem Thirdly Voluntate opere both in will and deede as in the Primitiue Church Stephen Polycarpus Ignatius Laurentius Romanus Aâ—tiochianus and thousands And in our daies Cranmer Latimer Hoâ—per Ridley Farrar Bradford Philpot Sanders Glouer Tailor and others innumerable whose fierie zeale to Gods truth brought them to the flames of Martyrdome to seale Christs faith It is not the cruelty of the death but the innocency and holinesse of the cause that maketh a Martyr neither is an erronious conscience a sufficient warrant to suffer Martyrdome because Science in Gods word must direct conscience in mans heart for they who killed the Apostles in their erronious consciences thought they did God good seruice And Paul of zeale breathed out slaughters against the Lords Saints Now whether the cause of our Seminary Priests and Iesuits be so holy true and innocent as that it may warrant their conscience to suffer death to hazzard their eternall saluation thereon let Pauls Epistle written to the Ancient Christian Romans but against our new Antichristian Romanes bee iudge And it will plainely appeare that the doctrine which Saint Paul taught to the ancient Church of Rome is ex diametro opposite in â—6 fundamentall points of true Religion to that which the new Church of Rome teacheth and maintaineth For Saint Paul taught the Primitiue Church of Rome 1 That our election is of Gods free grace and not ex operibus praeuisit Rom. 9.11 Rom. 11.5.6 2 That we are iustified by faith only without good works Rom. 3.20.28 Rom. 4.2 c. Rom. 1.17 3 That the good works of the Regenerate are not of their owne condignity meritorious nor such as can deserue heauen Rom. 8.18 Rom. 11.6 Rom. 6.23 4 That those bookes onely are Gods Oracles and Canonicall Scripture which were committed to the custody and credit of the Iewes Rom. 3.2 Rom. 1.2 Rom. 16.16 such were neuer the Apocrypha 5 That the holy Scriptures haue Gods authority Rom. 9.17 Rom. 4.3 Rom. conferd Rom. 11.3.2 conferd with Gal. 3.22 Therefore aboue the authority of the Church 6 That all aswell Laity as Clergy that will be saued must familiarly read or know the holy scriptures Rom. 15.4 Rom. 10.1.2.8 Rom. 16.26 7 That all Images made of the true God are very Idols Rom. 1.23 and Rom. 2.22 conferd 8 That to bowe the knee religiously to an Image or to vvorship any Creature is meere Idolatry Rom. 11.4 and a lying seruicâ— Rom. 1.25 9 That we must not pray vnto any but to GOD onely in vvhom we beleeue Rom. 10.13.14 Rom. 8.15.27 therefore not to Saints and Angels 10 That Christ is our onely Intercessor in Heauen Rom. 8.34 Rom. 5.2 Rom. 16.27 11 That the onely Sacrifice of Christians is nothing but the spirituall sacrificing of their Soules and Bodies to serue GOD in holinesse and righteousnesse Rom. 12.1 Rom. 15.16 Therefore no reall sacrificing of Christ in the Masse 12 That the religious worship called dulia as well as lâ—tâ—iâ— belongeth to God alone Rom. 1.9 Rom. 12.11 Rom. 16.18 conferd 13 That all Christians are to pray vnto God in their owne natiue language Rom. 14.11 14 That wee haue not of our selues in the state of corruption freewill vnto good Rom. 7.18 c. Rom. 9.16 15 That Concupiscence in the Regenerate is sinne Rom. 7.7.8.10 16 That the Sacraments doe not conferre grace ex opere operato but signe and seale that it is conferred already vnto vs. Rom. 4.11.12 Rom. 2.28.29 17 That euery true beleeuing Christian may in this life be assured of his saluation Rom. 8.9.16.35 c. 18 That no man in this life since Adams Fall can perfectly fulfill the Commandements of God Rom. 7.10 c. Rom. 3.19 c. Rom. 11.32 19 That to place Religion in the difference of meates and dayes is superstition Rom. 14 3.5.6.17 23. 20 That the imputed righteousnesse of Christ is that onely that makes vs iust
proceeding from both God the Father and God the Sonne Hence it is that the Scriptures vse the name of God two manner of waies Either Essentially and then it signifieth the three Persons coniointly or Personally and then by a Synecdoche it signifieth but one of the three Persons in the God-head As the Father 1 Tim. 2.5 or the Sonne Act. 20.28 1 Tim. 3.16 or the holy Ghost Act. 5.4 2 Cor. 6.16 And because the diuine Essence common to all the three persons is but one wee call the same Vnity And because there bee three distinct Persons in this one indiuisible essence we call the same Trinity So that this Vnity in Trinity and Trinity in Vnity is a holy mystery rather to bee religiously adored by faith then curiously searched by reason further then God hath reuealed in his word Thus farre of the diuers manner of being in the Diuine Essence now of the Attributes thereof ATtributes are certaine descriptions of the Diuine Essence deliuered in the Scriptures according to the weakenesse of our capacitie to helpe vs the better to vnderstand the nature of Gods Essence and to discerne it from all other essences The Attributes of GOD are of two sorts eyther nominall or reall The nominall Attributes are of three sorts first those which signifie Gods Essence secondly the Persons in the Essence thirdly those which signifie his essentiall workes Of the first sort is the name Iehouah or rather Iehueh which signifieth eternall being of himselfe in vvhom being without all beginning and end all other beeings both beginne and end Isay 42.8 Psal. 83.18 GOD tels Moses Exod. 6.3 that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Not but that they knew this to be the name of God for they vsed it in all their prayers but because they liued not to see God effecting indeede that which he promised them in graciously deliuering their Seede out of Aegypt and in giuing them the reall possession of Canaans Land and so to be not onely God Almightie by whom all things were made but also performing indeede to the Children that vvhich hee promised in his Word to the Fathers vvhich this name Iehouah especially signifieth And for this cause Moses cals GOD first Iehouah when the vniuersall Creation had his absolute beeing Gen. 2.4 and this admirable name is grauen on the Decalogues fore-head which vvas pronounced vpon the Israelites deliuerance to be the rule of righteousnesse after vvhich they should serue their Deliuerer in the promised Land This Name is so full of diuine mysteries that the Iewes holde it a sinne to pronounce it but if it be no sinne to write it why should it be vnlawfull to pronounce it This holy Name of GOD teacheth vs First what GOD is in himselfe namely An aeternall being of himselfe Secondly how he is vnto others because that from him all other creatures haue receiued their beeing Thirdly that we may confidently beleeue his promises for he is named Iehouah not onely in respect of beeing and causing all things to bee but especially in respect of his gratious promises vvhich without faile he will fulfill in his appointed time and so causeth that to be which was not before And so this name is a golden pledge vnto vs that because he hath promised hee will surely vpon our Repentance forgiue vs all our sinnes at the time of death receiue our Soules and in the Resurrection raise vp our Bodies in glory to Life euerlasting The second Name denoting Gods Essence is Eheieh but once read Exod. 3.14 of the same roote that Iehouah is and signifieth I am or I will be for when Moses asked God by what name hee should call him GOD then named himselfe Eheieh Ascher Eheieh I am that I am or I will be that I will be signifying that he is an eternall vnchangeable beeing For seeing euery creature is temporarie and mutable no creature can say Ero qui ero I will be that I will be This name in the New Testament is giuen to our Lord Christ when he is called Alpha and Omega The beginning and the ending which is which was which is to come The Almightie Apoc. 1.8 For all time past and to come is aye present before God And to this Name Christ himselfe alludeth Iohn 8.58 Before Abraham was I am This Name should teach vs likewise to haue alwayes present in our mindes our first Creation present corruption and future Glorification and not content our selues with I was good or I will be good but to be good presently that when euer God sends for vs hee may finde vs prepared for him The third Name is Iah which as it comes of the same roote so is it the contract of Iehouah and signifieth Lord because hee is the beginning and beeing of beeings It is a Name for the most part ascribed vnto GOD when some notable deliuerance or benefit comes to passe according to his former promise and therefore all creatures in heauen and earth are commanded to celebrate and praise GOD in this name Iah The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord vsed often in the New Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth I am Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the first essence of a thing or Authoritie When it is absolutely giuen to GOD it answereth to the Hebrew name Iehouah and so translated by the seauentie Interpreters for God is so a Lord that he is of himselfe Lord and Lord of all This Name should alwayes put vs in remembrance to obey his Commandements and to feare his iudgements and submit our selues to his blessed will and pleasure saying with Eli It is the Lord let him doe what seemeth him good 1 Sam. 3.18 The fift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 600. times vsed in the New Testament of profane Writers commonly It is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee runnes through and compasseth all things or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to burne and kindle for God is light and the Author both of Heate Light and Life in all creatures eyther immediately of himselfe or mediately by secondary causes The name is vsed either improperly or properly Improperly when it is giuen eyther figuratiuely to Magistrates or falsly to Idols But when it is properly and absolutely taken it signifieth the eternall Essence of GOD being aboue all things and through all things giuing life and light to all Creatures and preseruing and gouerning them in their wonderfull frame and order God seeth all in all places let vs therefore euery where take heede what wee doe in his sight Thus farre the names which signifieth Gods Essence The Name which signifieth the Persons in the Essence is chiefely one Elohim Elohim signifieth the mighty Iudges It is a name of